I Bhandagama, II Walking , III Uruvela , IV The Wheel & V Rohitassa
I Bhandagama AN 4.1 Anubuddha Sutta: Understood
Thus have I heard. On one occasion the Blessed One was dwelling among the Vajjis at Bhandagam . There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, it is because of not understanding and penetrating four things that you and I have roamed and wandered for such a long stretch of time. What four? "
"It is, bhikkhus, because of not understanding and penetrating noble virtuous behavior, noble concentration , noble wisdom , and noble liberation that you and I have roamed and wandered for such a long stretch of time. "
"Noble virtuous behavior has been understood and penetrated. Noble concentration has been understood and penetrated. Noble wisdom has been understood and penetrated. Noble liberation has been understood and penetrated. Craving for existence has been cut off; the conduit to existence has been destroyed; now there is no more renewed existence."
This is what the Blessed One said. Havin g said this, the Fortunate One, the Teacher, further said this: "Virtuous behavior, concentration, wisdom , and unsurpassed liberation: these things the illustrious Gotama understood by himself. "
"Having directly known these things, the Buddha taught the Dhamma to the bhikkhus. The Teacher, the end-maker of suffering, the One with Vision, has attained nibbana."
(Both the Buddha and his disciples have been reborn for a long time due to ignorance.)
AN 4.2 Papatita Sutta: Fallen At Savatthi. "Bhikkhus, one who does not possess four things is said to have fallen from this Dhamma and discipline. What four? (1) One who does not possess noble virtuous behavior is said to have fallen from this Dhamma and discipline. (2) One who does not possess noble concentration. . . (3) One who does not possess noble wisdom . . . (4) One who does not possess noble liberation is said to have fallen from this Dhamma and discipline. One who does not possess these four things is said to have fallen from this Dhamma and discipline. "
"But, bhikkhus, one who possesses four things is said to be secure in this Dhamma and discipline. What four?
(1) One who possesses noble virtuous behavior is said to be secure in this Dhamma and discipline. (2) One who possesses noble concentration . . . (3) One who possesses noble wisdom . . . (4) One who possesses noble liberation is said to be secure in this Dhamma and discipline. One who possesses these four things is said to be secure in this Dhamma and discipline."
Collapsed and fallen, they fall away; the greedy ones come back again. Done is the task, the delightful is delighted in; happiness is reached by happiness. (Without morality, convergence, wisdom, and freedom, one has fallen from the teaching.)
AN 4.3 Paṭhamakhata Sutta: Maimed (1)
"Bhikkhus, possessing four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four?
(1) "Without investigating and scrutinizing, he speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, he speaks dispraise of one who deserves praise. (3) Without investigating and scrutinizing, he believes a matter that merits suspicion. (4) Without investigating and scrutinizing, he is suspicious about a matter that merits belief. Possessing these four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition ; he is blameworthy and subject to reproach by the wise; and he generates much demerit. "
"Bhikkhus, possessing four qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four?
(1) "Having investigated and scrutinized, he speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, he speaks praise of one who deserves praise. (3) Having investigated and scrutinized, he is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, he believes a matter that merits belief. Possessing these four qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit."
"He who praises one deserving blame, or blames one deserving praise, casts with his mouth an unlucky throw by which he finds no happiness.
Slight is the unlucky throw at dice that results in the loss of one's wealth, [the loss] of all, oneself included; much worse is this unlucky throw of harboring hate against the fortunate ones.
For a hundred thousand and thirty-six nirabbudas, plus five abbudas, the slanderer of noble ones goes to hell, having defamed them with evil speech and mind.
(After reflection, you should criticize those worthy or criticism, and praise those worthy of praise.)
AN 4.4 Dutiyakhata Sutta: Maimed (2)
"Bhikkhus, behaving wrongly toward four persons, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four?
(1) Behaving wrongly toward his mother, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. (2) Behaving wrongly toward his father. . . (3) Behaving wrongly toward the Tathagata . . . (4) Behaving wrongly toward a disciple of the Tathagata . . . Behaving wrongly toward these four persons, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. "
"Bhikkhus, behaving rightly toward four persons, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four?
(1) Behaving rightly toward his mother, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. (2) Behaving rightly toward his father. . . (3) Behaving rightly toward the Tathagata ... (4) Behaving rightly toward a disciple of the Tathagata ... Behaving rightly toward these four persons, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit."
"A person who behaves wrongly toward his mother and father, toward the enlightened Tathagata, or toward his disciple, generates much demerit.
Because of that unrighteous conduct toward mother and father, the wise criticize one here in this world and after death one goes to the plane of misery.
A person who behaves rightly toward his mother and father, toward the enlightened Tathagata, or toward his disciple, generates much merit. Because of that righteous conduct toward mother and father, the wise praise one in this world and after death one rejoices in heaven.
(You harm yourself by acting badly towards parents, the Buddha, and spiritual practitioners.)
AN 4.5 Anusota Sutta: A long with the Stream
"Bhikkhus, there are these four kinds of persons found existing in the world . What four? The person who goes along with the stream ; the one who goes against the stream ; the one who is inwardly firm ; and the one who has crossed over and gone beyond, the brahmin who stands on high ground ."
(1) "And what is the person who goes along with the stream ? Here, someone indulges in sensual pleasures and performs bad deeds. This is called the person who goes along with the stream . "
(2) "And what is the person who goes against the stream ? Here, someone does not indulge in sensual pleasures or perform bad deeds. Even with pain and dejection, weeping with a tearful face, he lives the complete and purified spiritual life. This is called the person who goes against the stream ."
(3) "And what is the person who is inwardly firm ? Here, with the utter destruction of the five lower fetters, some person is of spontaneous birth, due to attain final nibbana there without ever returning from that world. This is called the person who is inwardly firm. "
(4) "And what is the one who has crossed over and gone beyond , the brahmin who stands on high ground ? Here, with the destruction of the taints, some person has realized for him self with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. This is called the person w ho has crossed over and gone beyond , the brahmin who stands on high ground. "
"These, bhikkhus, are the four kinds of persons found existing in the world ."
"Those people who are uncontrolled in sense pleasures, not rid of lust, enjoying sense pleasures here, repeatedly coming back to birth and old age, immersed in craving, are "the ones who go along with the stream ."
Therefore a wise person with mindfulness established, not resorting to sense pleasures and bad deeds, should give up sense pleasures even if it's painful: they call this person "one who goes against the stream ." One who has abandoned five defilements, a fulfilled trainee, unable to retrogress, attained to mind's mastery, his faculties composed: this person is called "one inwardly firm ."
One who has comprehended things high and low, burnt them up, so they're gone and exist no more: that sage who has lived the spiritual life, reached the world 's end, is called "one who has gone beyond ."
(A person who goes with the stream; a person who goes against the stream; a stable person; and one who has crossed over.)
AN 4.6 Appassuta Sutta: One of Little Learning
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? One of little learning who is not intent on what he has learned; one of little learning who is intent on what he has learned; one of much learning who is not intent on what he has learned; and one of much learning who is intent on what he has learned.
(1) "And how is a person one of little learning who is not intent on what he has learned? Here, someone has learned little— that is, of the discourses, mixed prose and verse, expositions, verses inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers— but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of little learning who is not intent on w hat he has learned. "
(2) "And how is a person one of little learning who is intent on what he has learned? Here, someone has learned little— that is, of the discourses . . . questions-and-answers— but having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of little learning who is intent on what he has learned. "
(3) "And how is a person one of much learning who is not intent on what he has learned ? Here, someone has learned much— that is, of the discourses . . . questions-and-answers— but he does not understand the meaning of what he has learned; he does not understand the Dhamma; and he does not practice in accordance with the Dhamma. In such a way, a person is one of much learning who is not intent on what he has learned. "
(4) "And how is a person one of much learning who is intent on what he has learned? Here, someone has learned much-— that is, of the discourses .... questions-and-answers— and having understood the meaning of what he has learned, and having understood the Dhamma, he practices in accordance with the Dhamma. In such a way, a person is one of much learning who is intent on what he has learned. "
"These, bhikkhus, are the four kinds of persons found existing in the world ."
If one has little learning and is not settled in the virtues, they criticize him on both counts, virtuous behavior and learning. If one has little learning but is well settled in the virtues, ' they praise him for his virtuous behavior; his learning has succeeded
If one is highly learned but is not settled in the virtues, they criticize him for his lack of virtue; his learning has not succeeded . If one is highly learned and is settled in the virtues, they praise him on both counts, virtuous behavior and learning.
When a disciple of the Buddha is highly learned, an expert on the Dhamma, endowed with wisdom , like a coin of refined mountain gold, who is fit to blame him ? Even the devas praise such a one; by Brahma too he is praised.
(Learning the texts and getting the point of learning.)
AN 4.7 Sobhana Sutta : They Adorn
"Bhikkhus, these four kinds of persons who are competent, disciplined, self-confident, learned, experts on the Dhamma, practicing in accordance with the Dhamma, adorn the Sangha. What four?
(1) "A bhikkhu who is competent, disciplined, self-confident, learned, an expert on the Dhamma, practicing in accordance with the Dhamma,. adorns the Sangha. (2) A bhikkhuni who is competent. . . (3) A male lay follower who is competent. . . (4) A female lay follower, who is competent, disciplined, self confident, learned, an expert on the Dhamma, practicing in accordance with the Dhamma, adorns the Sangha. " "Bhikkhus, these four kinds of persons who are competent, disciplined, self-confident, learned, upholders of the Dhamma, practicing in accordance with the Dhamma, adorn the Sangha."
"One who is competent and self-confident, learned, an expert on the Dhamma, practicing in accord with the Dhamma, is called an adornment of the Sangha.
A bhikkhu accomplished in virtue, a learned bhikkhuni, a male lay follower endowed with faith, a female lay follower endowed with faith: these are the ones that adorn the Sangha; these are the Sangha's adornments.
(A monk, nun, laywoman, and layman who light up the Saṅgha.)
AN 4.8 Vesārajja Sutta: Self-Confidence
"Bhikkhus, there are these four kinds of self-confidence that the Tathagata has, possessing which he claims the place of the chief bull, roars the lion's roar in the assemblies, and sets in motion the brahma wheel. What four?
(1) "I do not see any ground on the basis of which an ascetic or brahmin or deva or Mara or Brahma or anyone in the world might reasonably reprove me, saying: 'Though you claim to be perfectly enlightened, you are not fully enlightened about these things. Since I do not see any such ground, I dwell secure, fearless, and self-confident."
(2) "I do not see any ground on the basis of which an ascetic or brahmin or deva or Mara or Brahma or anyone in the world might reasonably reprove me, saying: 'Though you claim to be one whose taints are destroyed , you have not fully destroyed these taints. Since I do not see any such ground, I dwell secure, fearless, and self-confident. "
(3) "I do not see any ground on the basis of which an ascetic or brahmin or deva or Mara or Brahma or anyone in the world might reasonably reprove m e, saying: 'These things that you have said to be obstructive are not able to obstruct one who engages in them .' Since I do not see any such ground, I dwell secure, fearless, and self-confident. "
(4) "I do not see any ground on the basis of which an ascetic or brahmin or deva or Mara or Brahma or anyone in the world might reasonably reprove me, saying: .'The Dhamma does not lead one who practices it to the complete destruction of suffering, the goal for the sake of which you teach it. Since I do not see any such ground , I dwell secure, fearless, and self- confident. "
"These, bhikkhus, are the four kinds of self-confidence that the Tathagata has, possessing which he claims the place of the chief bull, roars his lion's roar in the assemblies, and sets in motion the wheel of Brahma."
These pathways of doctrine, formulated in diverse Ways, relied upon by ascetics and brahmins, do not reach the Tathagata, the self-confident one who has passed beyond the pathways of doctrine.
Consummate, having overcome [everything], he set in motion the wheel of Dhamma out of com passion for all beings. Beings pay homage to such a one, the best among devas and humans, who has gone beyond existence.
(Because of his spiritual attainments and practice, a Buddha is supremely self-confident.)
AN 4.9 Taṇhuppāda Sutta: Craving
"Bhikkhus, there are these four ways in which craving arises in a bhikkhu. What four? Craving arises in a bhikkhu because of robes, alms food, lodgings, or for the sake of life here or elsewhere. These are the four ways in which craving arises in a bhikkhu."
"With craving, as companion a person wanders during this long time. Going from one state to another, he does not overcome samsara. Having known this danger— that craving is the origin of suffering - free from craving, devoid of grasping, a bhikkhu should wander mindfully."
(Sources of craving for monks.)
AN 4.10 Yoga Sutta: Bonds "Bhikkhus, there are these four bonds. What four? The bond of sensuality, the bond of existence, the bond of views, and the bond of ignorance. "
(1) "And what, bhikkhus, is the bond of sensuality? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to sensual pleasures. When one does not understand these things as they really are, then sensual lust, sensual delight, sensual affection, sensual infatuation, sensual thirst, sensual passion, sensual attachment, and sensual craving lie deep within one in regard to sensual pleasures. This is called the bond of sensuality."
(2) "Such is the bond of sensuality. And how is there the bond of existence? Here, someone does not understand as they really are the origin and the passing away , the gratification, the danger, and the escape in regard to states of existence. When one does not understand these things as they really are, then lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, passion for existence, attachment to existence, and craving for existence lie deep within one in regard to states of existence. This is called the bond of existence."
(3) "Such are the bond of sensuality and the bond of existence. And how is there the bond of views? Here, someone does not understand as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to views. When one does not understand these things as they really are, then lust for views, delight, in views, affection for views, infatuation with views, thirst for views, passion for views, attachment to views, and craving for views lie deep within one in regard to views. This is called the bond of views. "
(4) "Such are the bond of sensuality, the bond of existence, and the bond of views. And how is there the bond of ignorance? Here, someone does not understand as they really are the Origin an d the passing away, the gratification , the danger, and the escape in regard to the six bases for contact. When one does not understand these things as they really are, then, ignorance and unknowing lie deep within one in regard to the six bases for contact. This is called the bond of ignorance. Such are the bond of sensuality, the bond of existence, the bond of views, and the bond of ignorance. "
"One is fettered by bad unwholesome states that are defiling, conducive to renewed existence, troublesome, ripening in suffering, leading to future birth, old age, and death; therefore one is said to be 'not secure from bond age. These are the four bonds. "
"There are, bhikkhus, these four severances of bonds. What four? The severance of the bond of sensuality, the severance of the bond of existence, the severance of the bond of views, and the severance of the bond of ignorance."
(1) "And what, bhikkhus, is the severance of the bond of sensuality? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to sensual pleasures. When one understands these things as they really are, then sensual lust, sensual delight, sensual affection, sensual infatuation , sensual thirst, sensual passion, sensual attachment, and sensual craving do not lie within one in regard to sensual pleasures. This is called the severance of the bond of sensuality."
(2) "Such is the severance of the bond of sensuality. And how is there the severance of the bond of existence? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to states of existence. When one understands these things as they really are, then lust for existence, delight in existence, affection for existence, infatuation with existence, thirst for existence, passion for existence, attachment to existence, an d craving for existence do not lie within one in regard to states of existence. This is called the severance of the bond of existence. "
(3) "Such are the severance of the bond of sensuality and the severance of the bond of existence. And how is there the severance of the bond of views? Here, someone understands as they really are the origin and the passing away , the gratification, the danger, and the escape in regard to views. When one understands these things as they really are; then lust for views, delight in view s, affection for views, infatuation with views, thirst for views, passion for views, attachment to views, and craving for views do not lie within one in regard to views. This is called the severance of the bond of views. "
(4) "Such are the severance of the bond of sensuality, the severance of the bond of existence, and the severance of the bond of views. And how is there the severance of the bond of ignorance? Here, someone understands as they really are the origin and the passing away, the gratification, the danger, and the escape in regard to the six bases for contact. When one understands these things as they really are, then ignorance and unknowing do not lie within one in regard to the six bases for contact. This is called the severance of the bond of ignorance. Such are the severance of the bond of sensuality, the severance of the bond of existence, the severance of the bond of views, and the severance of the bond of ignorance. "
"One is detached from bad unwholesome states that are defiling; conducive to renewed existence, troublesome, ripening in suffering, leading to future birth, old age, and death; therefore one is said to be secure from bondage.' These are the four severances of bonds."
Fettered by the bond of sensuality and the bond of existence, fettered by the bond of views, preceded by ignorance, beings go on in samsara, led on in birth and death.
But having entirely understood sense pleasures and the bond of existence, having uprooted the bond of views and dissolved ignorance, the sages have severed all bonds; they have gone beyond bondage.
(The yokes of sensual pleasures, future lives, views, and ignorance.)
II Walking : Cara Vagga AN 4.11 Cara Sutta: Walking
(1) "Bhikkhus, if a sensual thought, a thought of ill will, or a thought of harming arises in a bhikkhu while walking, and he tolerates it, does not abandon it, dispel it, terminate it, and obliterate it, then that bhikkhu is said to be devoid of ardor and moral dread; he is constantly and continuously lazy and lacking in energy while walking."
(2) "If a sensual thought. . . arises in a bhikkhu while standing . . . (3) If a sensual thought . . arises in a bhikkhu while sitting . . , (4) If a sensual thought, a thought of ill will, or a thought of harming arises in a bhikkhu while wakefully lying down, and he tolerates it, does not abandon it, dispel it, terminate it, and obliterate it, then that bhikkhu is said to be devoid of ardor and moral dread; he is constantly and continuously lazy and lacking in energy while wakefully lying down."
(1) "But, bhikkhus, if a sensual thought, a thought of ill will, or a thought of harming arises in a bhikkhu while walking, and he does not tolerate it but abandons it, dispels it, terminates it, and obliterates it, then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while walking."
(2) "If a sensual thought. . . arises in a bhikkhu while standing . . . "
(3) If a sensual thought. . . arises in a bhikkhu while sitting . . .
(4) If a sensual thought, a thought of ill will, or a thought of harming arises in a bhikkhu while wakefully lying down, and he does not tolerate it but abandons it, dispels it, terminates it, and obliterates it, then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while walking."
Whether walking or standing, sitting or lying down, one who thinks bad thoughts connected with the household life has entered upon a dire path, infatuated by delusive things: such a bhikkhu cannot reach the highest enlightenment.
But one who....whether walking, . . standing, sitting, or lying down, has calmed his thoughts . and delights in the stilling of thought: a bhikkhu such as this can reach the highest enlightenment."
(A monk gets rid of unwholesome states right away, in whatever posture they happen to be in.)
AN 4.12 Sīla Sutta: Virtuous Behavior
"Bhikkhus, dwell observant of virtuous behavior, observant of the Patimokkha. Dwell restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken them , train in the training rules. When you have done so, what further should be done? "
(1) "Bhikkhus, if a bhikkhu has gotten rid of longing and ill will while walking; if he has abandoned dullness and drowsiness, restlessness and remorse, and doubt; if his energy is aroused without slackening; if his mindfulness is established and unmuddled; if his body is tranquil and undisturbed; if his mind is concentrated and one-pointed, then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while walking. "
(2) "If a bhikkhu has gotten rid of longing and ill will while standing . . .
(3) "If a bhikkhu has gotten rid of longing and ill will while sitting . . .. . .
(4) If a bhikkhu has gotten rid of longing and ill will while wakefully lying down; if he has abandoned dullness and drowsiness, restlessness and remorse, and doubt; if his energy is aroused without slackening; if his mindfulness is established and unmuddled; if his body is tranquil and undisturbed; if his mind is concentrated and one-pointed, then that bhikkhu is said to be ardent and to dread wrongdoing; he is constantly and continuously energetic and resolute while wakefully lying down ."
Controlled in walking, controlled in standing, controlled in sitting and in lying down controlled, a bhikkhu draws in the limbs, and controlled, he stretches them out.
Above, across and below , as far as the world extends, he is one who scrutinizes the arising and vanishing of such phenomena as the aggregates.
Training in what is conducive to serenity of mind, always mindful, they call such a bhikkhu one constantly resolute.
(Morality and further practice of eliminating hindrances in all postures.) AN 4.13 Padhāna Sutta: Striving
"Bhikkhus, there are these four right strivings. What four? (1) Here, a bhikkhu generates desire for the non-arising of un-arisen bad unwholesome states; he makes an effort, arouses energy, applies his mind , and strives. (2) He generates desire, for the abandoning of arisen bad unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. (3) He generates desire for the arising of unarisen wholesome states; he makes an effort, arouses energy, applies his mind , and strives. (4) He generates desire for the persistence of arisen w holesome states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. These are the four right strivings."
Those who strive rightly overcome the realm of Mara; they are unattached , beyond fear of birth and death. They are contented and unstirred, having conquered Mara and his mount; those happy ones have overcome all Namuci's armies.
(The four right efforts: to prevent, to give up, to develop, and to preserve.)
AN 4.14 Saṃvara Sutta: Restraint
"Bhikkhus, there are these four strivings. What four? Striving by restraint, striving by abandonment, striving by development, and striving by protection.
(1) "And what, bhikkhus, is striving by restraint? Here, having seen a form with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it, he guards the eye faculty, he undertakes the restraint, of the eye faculty. Having heard a sound with the ear . . . Having smelled an odor with the nose . . . Having tasted a taste with the tongue . . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained, bad unwholesome states of longing and dejection might invade him, he practices restraint over it, he guards the mind faculty, he undertakes the restraint of the mind faculty. This is called striving by restraint. "
(2) "And what is striving by abandonment? Here, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, terminates it, and obliterates it. H e does not tolerate an arisen thought of ill w ill. . . an arisen thought of harm in g . . . bad unw holesom e states whenever they arise; he abandons them , dispels them , terminates them , and obliterates them . This is called striving by abandonment." (3) "And what is striving by development? Here, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops the enlightenment factor of discrimination of phenomena . . . the enlightenment factor of energy . . . the enlightenment factor of rapture . . . the enlightenment factor of tranquility . . . the enlightenment factor of concentration . . . the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. This is called striving by development."
(4) " And what is striving by protection? Here, a bhikkhu protects an arisen excellent object of concentration: the perception of a skeleton, the perception of a worm -infested corpse, the perception of a livid corpse, the perception of a festering corpse, the perception of a fissured corpse,, the perception of a bloated corpse. This is called striving by protection. "
"These, bhikkhus, are the four kinds of striving."
Restraint and abandonment, development and protection: these four strivings were taught by the Kinsman of the Sun. By these means an ardent bhikkhu here can attain the destruction of suffering.
(The endeavors to restrain, to give up, to develop, and to preserve.)
AN 4.15 Paññatti Sutta: Proclamations
"Bhikkhus, there are these four proclamations of the foremost. What four?
(1) "The foremost of those with bodies is Rahu, lord of the asuras. (2) The foremost of those who enjoy sensual pleasures is King Mandhata. (3) The foremost of those who exercise authority is Mara the Evil One. (4) In this world with its devas, Mara, and Brahma, among this population with its ascetics and brahmins, its devas and humans, the Tathagata, the Arahant, the Perfectly Enlightened One is declared foremost.
These are the four proclamations of those who are foremost."
Rahu is the foremost of those with bodies, Mandhata of those enjoying sense pleasures; Mara is the foremost of rulers, blazing with power and glory. In this world together with its devas above, across, and below , as far as the world extends, the Buddha is declared foremost.
(The foremost in body, sensuality, dominion, and spiritual development.) AN 4.16 Sokhumma Sutta: Exquisiteness
"Bhikkhus, there are these four kinds of exquisiteness. What four? (1) Here, a bhikkhu possesses supreme exquisiteness of form. He does not perceive any other exquisiteness of form more excellent or sublime than that one; he does not yearn for any other exquisiteness of form more excellent or sublime than that one.
(2) H e possesses supreme exquisiteness of feeling ..
( 4 ) ... supreme exquisiteness of volitional activities. He does not perceive any other exquisiteness of volitional activities more excellent or sublime than that one; he does not yearn for any other exquisiteness of volitional activities more excellent or sublime than that one. "
"These are the four kinds of exquisiteness."
Having known the exquisiteness of form, the origination of feelings, how perception arises, and where it disappears; having known volitional activities as alien, as suffering, and not as self, truly that bhikkhu who sees rightly, peaceful, delights in the peaceful state. He bears his final body, having conquered Mara and his mount. "
(Subtlety of form, feeling, perception, and choices.)
AN 4.17 Paṭhamaagati Sutta: Wrong Courses (1)
"Bhikkhus, there are these four ways of taking a wrong course. What four? One takes a wrong course because of desire, because; of hatred, because of delusion, or because of fear. These are the four ways of taking a wrong course."
If through desire, hate, fear, or delusion one transgresses against the Dhamma,. one's fame diminishes like the moon in the dark fortnight."
(Making wrong decisions prejudiced by favoritism, hostility, stupidity, and cowardice.)
AN 4.18 Dutiyaagati Sutta: Wrong Courses (2)
"Bhikkhus, there are these four ways of not taking a wrong course. What four? One does not take a wrong course because of desire, because of hatred , because of delusion, or because of fear. These are the four ways of not taking a wrong course."
If one does not transgress the Dhamma through desire, hate, fear, or delusion, one's fame becomes full like the moon in the bright fortnight.
(Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.)
AN 4.19 Tatiyaagati Sutta: Wrong Courses (3) "Bhikkhus, there are these four ways of taking a wrong course. What four? One takes a wrong course because of desire. . . [as in 4:17 ] ... These are the four ways of taking a wrong course. "
"Bhikkhus, there are these four ways of not taking a wrong course. What four? One does not take a wrong course because of desire .. . [as in 4 :18 ] ... These are the four ways of taking a wrong course."
"If through desire, hate, fear, or delusion one transgresses against the Dhamma, one's fame diminishes like the moon in the dark fortnight. If one does not transgress the Dhamma through desire, hate, fear, or delusion, one's fame becomes full like the moon in the bright fortnight.
(Making decisions prejudiced and unprejudiced by favoritism, hostility, stupidity, and cowardice.
AN 4.20 Bhattuddesaka Sutta: An Assigner of Meals
"Bhikkhus, if an assigner of meals possesses four qualities, he is deposited in hell as if brought there. What four? He takes a wrong course because of desire, because of hatred, because of delusion, or because of fear. If an assigner of meals possesses these four qualities, he is deposited in hell as if brought there. "
"Bhikkhus, if an assigner of meals possesses four qualities, he is deposited in heaven as if brought there. What four? He does not take a wrong course because of desire, because of hatred, because of delusion, or because of fear. If an assigner of meals possesses these four qualities, he is deposited in heaven as if brought there."
Those people uncontrolled in sensual pleasures, who are unrighteous, not revering the Dhamma, gone [astray] through desire, hate, and fear are called a stained assembly. Such is said by the Ascetic who knows.
Therefore those good persons who are praiseworthy, firm in the Dhamma, who do nothing bad, unswayed by desire, hate, an d fear, are called an elite assembly. Such is said by the Ascetic who knows.
(Allocating meals prejudiced by favoritism, hostility, stupidity, and cowardice.)
Thus have I heard. On One occasion the Blessed One w as dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus?" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, on one occasion I w as dwelling at Uruvela, by the goatherds' banyan tree on the bank of the Neranjara River, just after I had attained full enlightenment. Then, while I was alone in seclusion, a course of thought arose in my mind thus: It is painful to dwell without reverence and deference. Now what ascetic or brahmin can I honor, respect, and dwell in dependence on?' "
"Then it occurred to m e: (1) 'If my aggregate of virtuous behavior were incomplete, for the sake of completing it I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, in this world with its devas, Mara, and Brahma, among this population with its ascetics and brahmins, its devas and humans, I do not see another ascetic or brahmin more accomplished in virtuous behavior than myself whom I could honor, respect, and dwell in dependence on."
(2) "'If my aggregate of concentration were incomplete, for the sake of completing it I w ould honor, respect, and dwell in dependence on another ascetic or brahmin. However. . . I do not see another ascetic or brahmin more accomplished in concentration than myself...
(3) " If my aggregate of wisdom were incomplete, for the sake of completing it I would honor, respect, and dwell in dependence on another ascetic or brahmin. However. . . I do not see another ascetic or brahmin more accomplished in wisdom than myself...
(4) '"If my aggregate of liberation w ere incomplete, for the sake of completing it I would honor, respect, and dwell in dependence on another ascetic or brahmin. However, in this world with its devas, Mara, and Brahma, among this population with its ascetics and brahmins, its devas and humans, I do not see another ascetic or brahmin more accomplished in liberation than myself whom I could honor, respect, and dwell in dependence on."
"It occurred to me: 'Let me then honor, respect, and dwell in dependence, only on this Dhamma to which I have become fully enlightened. "
Then Brahma Sahampati, having known with his own mind the reflection in my mind, disappeared from the brahma world and reappeared before me just as a strong man might extend his drawn-in arm. or draw in his extended arm. H e arranged his upper robe over one shoulder, bent down with his right knee on the ground , reverently saluted me, and said: 'So it is, Blessed One! So it is, Fortunate One! Bhante, those who were the Arahants, the Perfectly Enlightened Ones in the past— those Blessed Ones, too, honored , respected, and dwelled in dependence only on the Dhamma: Those w ho will be the Arahants, the Perfectly Enlightened Ones in the future— those Blessed Ones, too, will honor, respect, and dwell in dependence only on the Dhamma. Let the Blessed One, too, who is at present the Arahant, the Perfectly Enlightened One, honor, respect, and dwell in dependence only on the Dhamma."
"This is what Brahma Sahampati said. Having said this, he further said this: "'The perfect Buddhas of the past, the Buddhas of the future, and the present Buddha who removes the sorrow of many: all those dwelled, now dwell, and [in the future] will dwell revering the good Dhamma. This is the nature of the Buddhas."
“ Therefore one desiring the good , aspiring for greatness, should revere the good Dhamma, recollecting the Buddhas' teaching."
"This was what Brahma Sahampati said. He then paid homage to me, and keeping me on his right, he disappeared right there. Then, having acknowledged Brahma's request and what w as p roper for myself, I honored, respected , and dwelled in dependence only on the Dhamma to which I had become fully enlightened. And now that the Sangha has acquired greatness, I have respect for the Sangha, too."
(Who should the Buddha revere?)
AN 4.22 Dutiyauruvela Sutta: Uruvela (2)
"Bhikkhus, on one occasion I was dwelling at Uruvela, by the goatherd s' banyan tree on the bank of the Neranjara River, just after I had attained full enlightenment. Then a number of brahmins, old, aged, burdened with years, advanced in life, come to the last stage, approached me and exchanged greetings with me.
When they had concluded their greetings and cordial talk, they sat down to one side and said to me: "'We have heard, Master Gotama: "The ascetic Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does he stand up for them or offer them a seat."
This is indeed true, for Master Gotama does not pay homage to brahmins who are old, aged, burdened with years, advanced in life, come to the last stage; nor does, he stand up for them or offer them a seat. This is not proper, Master Gotama.
"It then occurred to me: These venerable ones do not know what an elder is or what the qualities that make one an elder are. Even though someone is old— eighty, ninety, or a hundred years from birth— if he speaks at an improper time, speaks falsely, speaks what is unbeneficial, speaks contrary to the Dhamma and the discipline, if at an improper time he speaks words that are worthless, unreasonable, ram bling, and unbeneficial, then he is reckoned as a foolish [childish] elder. "
"But even though someone is young, a youth with black hair, endowed with the blessing of youth, in the prime of life, if he speaks at a proper time, speaks what is truthful, speaks what is beneficial, speaks on the Dhamma and the discipline, and if at a proper time he speaks words that are worth recording, reasonable, succinct, and beneficial, then he is reckoned as a wise elder. "
"There are, bhikkhus, these four qualities that make one an elder. What four? (1) "Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having Undertaken the training rules, he trains in them.
(2) "He has learned much, remembers what he has learned, and accumulates what he has learned. Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, which proclaim the perfectly complete and pure spiritual life— such teachings as these he has learned much of, retained in mind, recited verbally, investigated with the mind, and penetrated well by view.
(3) "He is one who gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life.
(4) "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 , and having entered upon it, he dwells in it. "
"These are the four qualities that make one an elder."
The dullard with a restless mind who speaks much chatter, his thoughts unsettled, delighting in a bad teaching, holding bad views, disrespectful, is far from an elder's stature. But one accomplished in virtue, learned and discerning, self-controlled in the factors of firm ness, who clearly sees the meaning with wisdom ; gone beyond all phenomena, not barren, discerning; who has abandoned birth and death, consummate in the spiritual life, in whom there are no taints— he is the one I call an elder. With the destruction of the taints a bhikkhu is called an elder.
(What qualifies you as a senior.)
AN 4.23 Loka Sutta: The World "Bhikkhus, the Tathagata has fully awakened to the world; the Tathagata is detached from the world. The Tathagata has fully awakened to the origin of the world ; the Tathagata has abandoned the origin of the world. The Tathagata has fully awakened to the cessation of the world ; the Tathagata has realized the cessation of the world . The Tathagata has fully awakened to the way leading to the cessation of the world; the Tathagata has developed the way leading to the cessation of the world. "
(1) "Bhikkhus, in this world with its devas, Mara, and Brahma, among this population with its ascetics and brahmins, its devas and humans, whatever is seen, heard, sensed, cognized, reached, sought after, examined by the mind— all that the Tathagata has fully awakened to; therefore he is called the Tathagata. "
(2) "Bhikkhus, whatever the Tathagata speaks, utters, or expounds in the interval between the night when he awakens to the unsurpassed perfect enlightenment and the night when he attains final nibbana, all that is just so and not otherwise; therefore he is called the Tathagata."
(3) "Bhikkhus, as the Tathagata speaks, so he does;as he does, so he speaks. Since he does as he speaks and speaks as he does, therefore he is called the Tathagata."
(4) "Bhikkhus, in this world with its devas, Mara, and Brahma, among this population with its ascetics and brahmins, its devas and humans, the Tathagata is the vanquisher, the unvanquished, the universal seer, the wielder of mastery; therefore he is called the Tathagata."
Having directly known all the world — all in the world just as it is-- he is detached from all the world, disengaged from all the world. He is the vanquisher of all, the wise one who has untied all knots. He has reached the supreme peace, nibbana, inaccessible to fear.
He is the Buddha, his taints destroyed , untroubled, all doubts cut off; having reached the destruction of all kamma, he is liberated in the extinction of acquisitions.
He is the Blessed One, the Buddha, he is the lion unsurpassed; in this world with its devas, he set in motion the wheel of Brahma.
Thus those devas and human beings who have gone for refuge to the Buddha assemble and pay homage to him , the great one free from diffidence: "Tamed, he is the best of tamers; peaceful, he is the seer among peace-bringers; freed, lie is the chief of liberators; crossed over, he is the best of guides across. ''
Thus indeed they pay him homage, the great one free from diffidence. In this world together with its devas, there is no one who can rival you.
(Why the Buddha is called the Realized One.)
AN 4.24 Kāḷakārāma Sutta: Kalaka
[Thus have I heard.] On one occasion the Blessed One was dwelling at Saketa, at Kalaka's Park . There the Blessed One addressed the bhikkhus: "Bhikkhus?" "Venerable sir!" those bhikkhus replied .
The Blessed One said this: "Bhikkhus, in this world with its devas, Mara, and Brahma, among this population with its ascetics and brahmins, its devas and humans, whatever is seen, heard , sensed, cognized, leached, sought after, examined by the mind.— that I know. "
"Bhikkhus.. in this world with its devas, Mara, and Brahma, among this population with its ascetics and brahmins, its devas and humans, whatever is seen, heard, sensed, cognized, reached , sought after, examined by the mind— that I have directly known. It has been known by the Tathagata but the Tathagata did not become subservient to it."
"Bhikkhus, if I were to say, 'In this world with its devas . . . whatever is seen, heard, sensed, cognized, reached , sought after, examined by the mind— that I do not know that would be a falsehood on my part. "
"Bhikkhus, if I w ere to say, 'In this world with its devas . . . whatever is seen, heard, sensed, cognized, reached , sought after, examined by the mind— that I both know and do not know that too would be just the same. "
"Bhikkhus, if I were to say, 'In this world with its devas . . . whatever is seen, heard , sensed, cognized, reached , sought after, examined by the mind—-that I neither known or do not know that would be a fault on my part."
(1) "So, having seen what can be seen, the Tathagata does not misconceive the seen, does not misconceive the unseen, does not misconceive what can be seen, does not misconceive one who sees."
(2) Having heard what can be heard, he does not misconceive the heard, does not misconceive the unheard, does not misconceive what can be heard, does not misconceive one who hears.
(3) Having sensed what can be sensed, he does not misconceive the sensed, does not misconceive the unsensed, does not misconceive what can be sensed, does not misconceive one who senses.
(4) Having cognized what can be cognized , he does not misconceive the cognized, does not misconceive the uncognized, does not misconceive what can be cognized, does not misconceive one who cognizes. "
"Thus, bhikkhus, being ever stable among things seen, heard, sensed, and cognized , the Tathagata is a stable one. And, I say, there is no stable one more excellent or sublime than that stable one."
Amid those who are self-constrained, the Stable One would not posit as categorically true or false anything seen, heard, or sensed, clung to an d considered truth by others.
Since they have already seen this dart to which people cling and adhere, [saying] "I know , I see, it is just so, the Tathagatas cling to nothing.
(The Buddha knows what can be known, and remains poised in the midst of the world.) AN 4.25 Brahmacariya Sutta: The Spiritual Life
"Bhikkhus, this spiritual life is not lived for the sake of deceiving people and cajoling them ; nor for the benefit of gain , honor, and praise; nor for the benefit of winning in debates; nor with the thought; "Let the people know me thus. But rather, this spiritual life is lived for the sake of restraint, abandoning, dispassion, and cessation ."
The Blessed One taught the spiritual life, not based on tradition, culminating in nibbana.. . . lived for the sake of restraint and abandoning. This is the path of the great beings, the path followed by the great seers. Those who practice it as taught by the Buddha, acting upon the Teacher's guidance, will make an end of suffering.
(This spiritual life is lived for the sake of restraint, giving up, fading away, and stopping.)
AN 4.26 Kuha Sutta: Deceivers
(1) "Bhikkhus, those bhikkhus who are deceivers, stubborn, talkers, imposters, haughty, and unconcentrated are not bhikkhus of mine. (2) They have strayed from this Dhamma and discipline, and they do not achieve growth, progress, and maturity in this Dhamma and discipline.
(3) But those bhikkhus who are honest, sincere, steadfast, compliant, and well concentrated are bhikkhus of mine.
(4) They have not strayed from this Dhamma and discipline, and they achieve growth, progress, and maturity in this Dhamma and discipline."
Those who are deceivers, stubborn, talkers, imposters, haughty, unconcentrated, do not make progress in the Dhamma that the Perfectly Enlightened One has taught.
But those who are honest and sincere, steadfast, compliant, and well concentrated, make progress in the Dhamma that the Perfectly Enlightened One has taught.
(Monks who are deceivers, stubborn, flatterers, frauds, insolent, and scattered: they are no monks of the Buddha.)
AN 4.27 Santuṭṭhi Sutta: Contentment
''Bhikkhus, there are these four trifles, easily gained and blameless. What four?
(1) "A rag-robe is a trifle among robes,- easily gained and blameless. (2) A lump of alms food is a trifle among meals, easily gained and blameless. (3) The foot of a tree is a trifle among lodgings, easily gained and blameless. (4) Putrid urine is a trifle among medicines, easily gained, and blameless."
"These are the four trifles, easily gained and blameless. When a bhikkhu is satisfied with what is trifling and easily gained, I say that he has one of the factors of the ascetic life."
When one is content with what is blameless, trifling and easily gained; when one's mind is not distressed because of a lodging, robe, drink, and food, one is not hindered anywhere.
These qualities, rightly said to conform to the ascetic life are acquired by a bhikkhu who is content and heedful.
(A monk should be content with trifles that are easy to get hold of.)
AN 4.28 Ariyavaṃsa Sutta: Noble Lineages
"Bhikkhus, there are these four noble lineages, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. What four?
(1) "Here, a bhikkhu is content with any kind of robe, and he speaks in praise of contentment with any kind of robe, and he does not engage in a Wrong search, in what is improper, for the sake of a robe. If he does not get a robe he is not agitated, and if he gets one he uses it without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not extol himself or disparage others because of this. Any bhikkhu who is skillful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, primal noble lineage. "
(2) "Again , a bhikkhu is content with any kind of alms food, and he speaks in praise of contentment with any kind of alms food, and he does not engage in a wrong search , in what is improper, for the sake of alms food- If he does not get alms food he is not agitated , and if he gets sortie he uses it without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not extol himself or disparage others because of this. Any bhikkhu who is skillful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, primal noble lineage."
(3) "Again , a bhikkhu is content with any kind of lodging, and he speaks in praise of contentment with any kind of lodging, and he does not engage in a wrong search , in what is improper, for the sake of lodging. If he does not get lodging he is not agitated , and if he gets it he uses it without being tied to it, infatuated with it, and blindly absorbed in it, seeing the danger in it and understanding the escape from it. Yet he does not extol himself or disparage others because of this. Any bhikkhu who is skillful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, prim al noble lineage. "
(4) "Again , a bhikkhu finds delight in development, is delighted with development, finds delight in abandoning, is delighted with abandoning. Yet he does not extol him self or disparage others because of this. Any bhikkhu who is skillful in this, diligent, clearly comprehending and ever mindful, is said to be standing in an ancient, primal noble lineage. "
"These, bhikkhus, are the four noble lineages, primal, of long standing, traditional, ancient, unadulterated and never before adulterated , which are not being adulterated and w ill not be adulterated , which are not repudiated by wise ascetics and brahmins. "
"Bhikkhus, when a bhikkhu possesses these four noble lineages, if he dwells in the east he vanquishes discontent, discontent does not vanquish him ; if he dwells in the west he vanquishes discontent, discontent does not vanquish him ; if he dwells in the north he vanquishes discontent, discontent does not vanquish him ; if he dwells in the south he vanquishes discontent, discontent does not vanquish him. For what reason? Because he is a steadfast one who vanquishes discontent and delight."
Discontent does not vanquish the steadfast one,[for] the steadfast one is not vanquished by discontent, The steadfast one vanquishes discontent, for the steadfast one is a vanquisher, of discontent.
Who can obstruct the dispeller who has discarded all kamma? Who is fit to blame one who is like a coin of refined gold? Even the devas praise such a one; by Brahma too he is praised.
(Contentment with any old robe, alms-food, lodgings, and love of meditation: these are ancient traditions of the noble ones.)
AN 4.29 Dhammapada Sutta: Dhamma Factors
"Bhikkhus, there are these four Dhamma factors, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. What four?
(1) "Non-longing is a Dhamma factor, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins. "
(2) Good will is a Dhamma factor, primal, of long standing. . .
(3) Right mindfulness is a Dhamma factor, primal, of long standing. . .
(4) Right concentration is a Dhamma factor, primal, of long standing . ., not repudiated by wise ascetics and brahmins. "
These are the four Dhamma factors, primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins."
One should dwell free from longing with a heart of good will. One should be mindful and one-pointed in mind, internally well concentrated .
(Contentment, good will, mindfulness and convergence are basic principles.)
AN 4.30 Paribbājaka Sutta: Wanderers
On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion a number of very well-known wanderers w ere residing at the wanderers park on the bank of the river Sappini, namely, Annabhara, Varadhara,.Sakuludayi the wanderer, and other very well-known wanderers. Then, in the evening, the Blessed One emerged from seclusion and went to the wanderers' park on the bank of the Sappini. He sat down on a seat that was prepared and said to those wanderers: "Wanderers, there are these four Dhamma factors that are , primal, of long standing , traditional, ancient, unadulterated and never before adulterated , which are not being adulterated and will not be adulterated , which are not repudiated by wise ascetics and brahmins. What four?
(1) "Non-longing is a Dhamma factor that is primal, of long standing, traditional; ancient, unadulterated and never before adulterated, which is not being adulterated and will not be adulterated, which is not repudiated by wise ascetics and brahmins.
(2) Good will is a Dhamma factor that is primal, of long standing. . .
(3) Right mindfulness is a Dhamma factor that is primal, of long standing . . .
(4) Right concentration is a Dhamma factor that is primal, of long standing . . . not repudiated by wise ascetics and brahmins. "
"These are the four Dhamma factors that are primal, of long standing, traditional, ancient, unadulterated and never before adulterated, which are not being adulterated and will not be adulterated, which are not repudiated by wise ascetics and brahmins. "
(1) "If, wanderers, anyone should say: 'I will reject this Dhamma factor of non -longing and point out a [real] ascetic or brahmin who is full of longing, deeply passionate about sensual pleasures,' I would respond to him thus: 'Let him come, speak, and converse. Let me see how mighty he is!' Indeed, it would be impossible for him to reject non-longing as a Dhamma factor and to point out a [real] ascetic or brahmin who is full of longing, deeply passionate about sensual pleasures. "
(2) "If anyone should say: I will reject this Dhamma factor of good will and point out a [real] ascetic or brahmin who has a mind of ill will and intentions of hate. I would respond to him thus: 'Let him com e, speak, and converse. Let me see how mighty he is!' Indeed, it would be impossible for him to reject good will as a Dhamma factor and to point out a [real] ascetic Or brahmin who has a mind of ill will and intentions of hate."
(3) "If anyone should say: 'I will reject this Dhamma factor of right mindfulness and point out a [real] ascetic or brahmin who is muddled in mind and lacks clear comprehension,' I would respond to him thus: 'Let him come, speak, and converse. Let me see how mighty he is!' Indeed, it would be impossible for him to reject right mindfulness as a Dhamma factor and to point out a [real] ascetic, or brahmin who is muddled in mind and lacks clear comprehension."
(4) "If anyone should say: 'I will reject this Dhamma factor of right concentration and point out a [real] ascetic or brahmin who is unconcentrated, with a wandering mind,' I would respond to him thus: 'Let him come, speak, and converse. Let me see how mighty he is!' Indeed, it would be impossible for him to reject right concentration as a Dhamma factor and to point out a [real] ascetic or brahmin who is unconcentrated, with a wandering mind. "
"If, wanderers, anyone thinks these four Dhamma factors should be censured and repudiated , then, in this very life, he incurs four reasonable criticisms and grounds for censure. What four? "
"If you censure and repudiate this Dhamma factor of non-longing, then you must regard as worthy of worship and praise those ascetics and brahmins who are full of longing and deeply passionate about sensual pleasures. If you censure and repudiate this Dhamma factor of good will, then you must regard as worthy of worship and praise those ascetics and brahmins who have minds of ill will and intentions of hate. If you censure and repudiate this Dhamma factor of right mindfulness, then you must regard as worthy of worship and praise those ascetics and brahmins who are muddle-minded and lack clear comprehension. If you censure and repudiate this Dhamma factor of right concentration, then you must regard as worthy of worship and praise those ascetics and brahmins who are unconcentrated, with wandering mind s."
"If, wanderers, anyone thinks these four Dhamma factors should be censured and repudiated, then, in this very life, he incurs these four reasonable criticism s and grounds for censure. Even those wanderers Vassa and Bhahma of Ukkala, who were proponents of non-causality,, inactivity, and nihilism, did not think that these four Dhamma factors should be censured and repudiated. For what reason ? From fear of blame, attack, and refutation."
One of good will, ever mindful, inwardly well concentrated , training to remove longing, is said to be heedful.
(A discussion with some wanderers on the basic principles.)
IV The Wheel : Cakka VaggaAN 4.31 Cakka Sutta: The Wheel
"Bhikkhus, there are these four wheels. When these four wheels turn, those devas and humans who possess them soon attain greatness and abundance of wealth: What four? Dwelling in a suitable locality, relying on good persons, right resolution, and merits done in the past. These are the four wheels. When these four wheels turn, those devas and humans who possess them soon attain greatness and abundance of wealth."
"When a person dwells in a suitable locality and makes friends with the noble ones, when he has formed right resolutions, and done deeds of merit in the past, grain, riches, fame, and reputation, along with happiness accrue to him."
(Living in a suitable region, relying on good people, right determination, and past good karma.)
AN 4.32 Saṅgaha Sutta: Sustaining
"Bhikkhus, there are these four means of sustaining a favorable relationship. What four? Giving, endearing speech, beneficent conduct, and impartiality. These are the four means of sustaining favorable relationship ."
Giving, endearing speech, beneficent conduct, and impartiality under diverse worldly conditions, as is suitable to fit each case: these means of sustaining a favorable relationship are like the linchpin of a rolling chariot.
If there were no such means of sustaining a favorable relationship, neither mother nor father would be able to obtain esteem and veneration from their children. But since there exist these means of sustaining a favorable relationship, wise people respect them ; thus they attain to greatness . . and are highly praised.
(Inclusiveness through giving, kind speech, taking care, and impartiality.) AN 4.33 Sīha Sutta: The Lion
"Bhikkhus, in the evening the lion, the king of beasts, comes out from his lair, stretches his body, surveys the four quarters all around, and roars his lion's roar three times. Then he sets out in search of game. "
"Whatever animals hear the lion roaring for the most part are filled with fear, a sense of urgency, and terror. Those who live in holes enter their holes; those who live in the water enter the water; those who live in the woods enter the woods; and the birds resort to the sky. Even those royal bull elephants, bound by strong thongs in the villages, tow ns, and capital cities, burst and break their bonds asunder; frightened, they urinate and defecate and flee here and there. So powerful among the animals is the lion, the king of beasts, so majestic and mighty. "
"So too, bhikkhus, when the Tathagata arises in the world, an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world , unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One, he teaches the Dhamma thus: " (I) Such is personal existence, (2) such the origin of personal existence, (3) such the cessation of person al existence, (4) such the way to the cessation of person al existence.
"When those devas who are long-lived, beautiful, abounding in happiness, dwelling for a long time in lofty palaces, hear the Tathagata's teaching of the Dhamma, for the most part they are filled with fear, a sense of urgency, and terror thus: It seems that we are actually impermanent, though we thought ourselves permanent; it seems that we are actually transient, though we thought ourselves everlasting; it seems that we are actually non-eternal, though we thought ourselves eternal. It seems that we are impermanent, transient, non -eternal, included in personal existence. So powerful is the Tathagata, so majestic and mighty is he in this world together with its devas."
"When, through direct knowledge, the Buddha, the teacher, the peerless person in this world with its devas, sets in motion the wheel of Dhamma, [he teaches] personal existence its cessation, the origin of personal existence, and the noble eightfold path that leads to the calming down of suffering. Then even those devas with long life spans— beautiful, ablaze with glory— become fearful and filled with terror, like beasts who hear the lion's roar. "
"It seems that we are impermanent, not beyond personal existence.' [they say], when they hear the word of the Arahant, the Stable One who is fully freed. "
(A lion’s roar terrifies beasts. The Buddha’s teaching terrifies the gods.)
AN 4.34 Aggappasāda Sutta: Confidence
"Bhikkhus, there are these four foremost kinds of confidence. What four?
(1) "To whatever extent there are beings, whether footless or with two feet, four feet, or many feet, whether having form or formless, whether percipient or non -percipient, or neither percipient nor non-percipient, the Tathagata, the Arahant, the Perfectly Enlightened One is declared the foremost among them. Those who have confidence in the Buddha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost."
(2) "To whatever extent there are phenomena that are conditioned, the noble eightfold path is declared the foremost among them. Those who have confidence in the noble eightfold path have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost. "
(3) "To whatever extent there are phenomena conditioned or unconditioned, dispassion is declared the foremost among them , that is, the crushing of pride, the removal of thirst, the uprooting of attachment, the termination of the round, the destruction of craving, dispassion cessation, nibbana. Those who have confidence in the Dhamma have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost."
(4) "To whatever extent there are Sanghas or groups, the Sangha of the Tathagata's disciples is declared the foremost among them , that is, the four pairs of persons, the eight types of individuals— this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world. Those who have confidence in the Sangha have confidence in the foremost, and for those who have confidence in the foremost, the result is foremost. "
"These are the four foremost kinds of confidence."
For those confident in regard to the foremost, knowing the foremost Dhamma, confident in the Buddha— the foremost - unsurpassed, worthy of offerings; for those confident in the foremost Dhamma, in the blissful peace of dispassion; for those confident in the foremost Sangha, the unsurpassed field of merit; for those giving gifts to the foremost, the foremost kind of merit increases: the foremost life span, beauty, and glory, good reputation, happiness, and strength.
The wise one who gives to the foremost, concentrated upon the foremost Dhamma, having become a deva or a human being, rejoices, having attained the foremost.
(Confidence in the Buddha, the path, the Dhamma, and the Saṅgha are the best kinds of confidence.)
AN 4.35 Vassakāra Sutta: Vassakara
On one occasion the Blessed One w as dwelling at Rajagaha in the Bam boo Grove, the squirrel sanctuary . Then the brahmin Vassakara, the chief minister of Magadha, approached the Blessed One and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Master Gotama, we describe someone who possesses four qualities as a great man with great wisdom . What four?
(1) Here, someone is highly learned in the various, fields of learning. (2) He understands the meaning of various statements, so that he can say: "This is the meaning of this statement; this is the meaning of that one.' (3) He has a good memory; he remembers and recollects what was done and said long ago! (4) He is skillful and diligent in attending to the diverse chores of a householder; he possesses sound judgement about them in order to carry out and arrange them properly . We describe someone who possesses these four qualities as a great man with great wisdom . If Master Gotama thinks what I say should be approved , let him approve it. If he thinks what I say should be rejected, let him reject it."
"I neither approve of your [statement], brahmin, nor do I reject it. Rather, I describe one who possesses four [other] qualities as a great man with great wisdom . What four?
(1) Here, he is practicing for the welfare and happiness of many people; he is one who has established many people in the noble method, that is, in the goodness of the Dhamma, in the wholesomeness of the Dhamma.
(2) He thinks whatever he wants to think and does not think what he does not want to think; he intends whatever he wants to intend and does not intend what he does not w ant to intend; thus he has attained to mental mastery over the ways of thought.
(3) He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life.
(4) 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 , and having entered upon it, he dwells in it. "
"I neither approve of your [statement], brahmin, nor do I reject it. But I describe someone who possesses these four qualities as a great man with great wisdom ."
"It is astounding and amazing, Master Gotama, how well this has been stated by Master Gotama. And we consider Master Gotama as one who possesses these four qualities."
(1) For he is practicing for the welfare and happiness of many people; he is one who has established many people in the noble method , that is, in the goodness of the Dhamma, in the wholesomeness of the Dhamma.
(2) He thinks whatever he wants to think and does not think what he does not want to think; he intends whatever he wants to intend and does not intend what he does not want to intend; thus he has attained to mental mastery over the ways of thought.
(3) He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life.
(4) 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 , and having entered up on it, he dwells in it."
"Surely, brahmin , your words are prying and intrusive. Nevertheless, I will answer you. (1) Indeed, I am practicing for the welfare and happiness of many people; I have established many people in the noble method, that is, in the goodness of the Dhamma, in the wholesomeness of the Dhamma.
(2) I think what I want to think and do not think what I do not want to think; I intend what I want to intend and do not intend what I do not want to intend; thus I have attained to mental mastery over the ways of thought.
(3) I gain at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life.
(4) With the destruction of the taints, I have realized for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, I dwell in it."
He who found for the sake of all beings release from the snare of death; who revealed the Dhamma, the method, for the benefit of devas and humans; he in whom many people gain confidence when they see and listen to him; the one skilled in the path and what is not the path, the taintless one who accomplished his task; the Enlightened One bearing his final body is called "a great man of great wisdom'
(A great man as understood by brahmins and by the Buddha.)
AN 4.36 Doṇa Sutta: Dona
On one occasion the Blessed One was traveling along the highway between Ukkattha and Setavya. The brahmin Dona w as also traveling along the highway between Ukkattha and Setavya. The brahmin Dona then saw the thousand-spoked wheels of the Blessed One's footprints, with their rims and hubs, complete in all respects, and thought: "It is astounding and amazing! These surely could not be the footprints of a human being!"
Then the Blessed One left the highway and sat down at the foot of a tree, folding his legs crosswise, straightening his body, arid establishing mindfulness in front of him. Tracking the Blessed One's footprints, the brahmin Dona saw the Blessed One sitting at the foot of the tree— graceful, inspiring confidence, with peaceful faculties and peaceful mind, one who had attained to the highest taming and serenity, [like] a tamed and guarded bull elephant with controlled faculties.
He then approached the Blessed One and said to him : (1) "Could you be a deva, sir?" "I will not be a deva, brahmin." (2) "Could you be a gandhabba, sir?" "I will not be a gandhabba, brahmin." (3) "Could you be a yakkha, sir?" "I will not be a yakkha, brahmin." (4) "Could you be a human being, sir?" "I will not be a human being, brahmin."
"When you are asked: 'Could you be a deva, sir?' you say: 'I will not be a deva, brahmin.' When you are asked: 'Could you be a gandhabba, sir?' you say: 'I will not be a gandhabba, brahmin.' When you are asked: 'Could you be a yakkha, sir?' you say: 'I will not be a yakkha, brahmin.' When you are asked: 'Could you be a human being, sir?' you say: 'I will not be a human being, brahmin .' What, then, could you be, sir?"
(1) "Brahmin, I have abandoned those taints because of which I might have become a deva; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. (2) I have abandoned those taints because of which I might have become a gandhabba . . . (3)... might have become a yakkha . . . (4)... might have become a human being; I have cut them off at the root, made them like palm stumps, obliterated them so that they are no longer subject to future arising. Just as a blue, red, or white lotus flower, though born in the water and grown up in the water, rises above the water and stands unsoiled by the water, even so, though born in the world and grown up in the world, I have overcome the world and dwell unsoiled by the world. Remember me, brahmin, as a Buddha. "
"I have destroyed those taints by which I might have been reborn as a deva or as a gandhabba that travels through the sky; by which I might have reached the state of a yakkha, or arrived back at the hum an stated. I have dispelled and cut down these taints. ''
As a lovely white lotus is not soiled by the water, I am not soiled by the world: therefore, O brahmin, l am a Buddha.
(The brahmin Doṇa is filled with wonder when he sees the Buddha’s footprints.)
AN 4.37Aparihāniya Sutta: Non-Decline
"Bhikkhus, a bhikkhu who possesses four qualities is incapable of decline and is in the vicinity of nibbana. What four? Here, a bhikkhu is accomplished in virtuous behavior, guards the doors of the sense faculties, observes moderation in eating, and is intent on wakefulness. "
(1) "And how is a bhikkhu accomplished in virtuous behavior? Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them . It is in this way that a bhikkhu is accomplished in virtuous behavior."
(2) "And how does a bhikkhu guard the doors of the sense faculties? Here, having seen a form, with the eye, a bhikkhu does not grasp its marks and features. Since, if he left the eye faculty unrestrained, bad unwholesome states of longing and dejection might invade him , he practices restraint over it; he guards the eye faculty, he undertakes the restraint of the eye faculty. Having heard a sound with the ear . . . Having smelled an odor with the nose... Having tasted a taste with the tongue . . . Having felt a tactile object with the body .. . Having cognized a mental phenomenon with the mind, a bhikkhu does not grasp its marks and features. Since, if he left the mind faculty unrestrained , bad unwholesome states of longing and dejection might invade him , he practices restraint over it; he guards the mind faculty, he undertakes the restraint of the mind faculty. It is in this way that a bhikkhu guards the doors of the sense faculties. "
(3) "And how does a bhikkhu observe moderation in eating? Here, reflecting carefully, a bhikkhu consumes food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the support and maintenance of this body, for avoiding harm , and for assisting the spiritual life, considering: 'Thus I shall terminate the old feeling and not arouse a new feeling, and I shall be healthy and blameless and dwell at ease. It is in this way that a bhikkhu observes moderation in eating. " (4) "And how is a bhikkhu intent on wakefulness? Here, during the day, while walking back and forth and sitting, a bhikkhu purifies his mind of obstructive qualities. In the first watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. In the middle watch of the night he lies down on the right side in the lion's posture, with one foot overlapping the other, mindful and clearly comprehending, after noting in his mind the idea of rising. After rising, in the last watch of the night, while walking back and forth and sitting, he purifies his mind of obstructive qualities. It is in this way that a bhikkhu is intent on wakefulness. "
"A bhikkhu who possesses these four qualities is incapable of decline and is in the vicinity of nibbana."
Established in virtuous behavior, restrained in the sense faculties, moderate in eating, intent on wakefulness: a bhikkhu dwells thus ardently, unwearying by day and night,developing wholesome qualities to attain security from bondage.
A bhikkhu who delights in heedfulness, seeing the danger in heedlessness, is incapable of decline: he is close to nibbana.
(A monk who has morality, guards the sense doors, eats in moderation, and is committed to wakefulness can’t decline.)
AN 4.38 Patilīna Sutta: Drawn Back
"Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back."
(1) "And how , bhikkhus, has a bhikkhu dispelled personal truths? Here, whatever ordinary personal truths may be held by ordinary ascetics and brahmins— that is, 'The world is eternal' or 'The world is not eternal'; 'The world is finite' or 'The world is infinite'; 'The soul and the body are the same' or 'The soul is one thing, the body another'; 'The Tathagata exists after death,' or 'The Tathagata does not exist after death' or 'The Tathagata both exists and does not exist after death' or 'The Tathagata neither exists nor does not exist after death'— a bhikkhu has discarded and dispelled them all, given them up, rejected them, let go of them , abandoned and relinquished them. It is in this way that a bhikkhu has dispelled personal truths. "
(2) "And how has a bhikkhu totally renounced seeking? Here, a bhikkhu has abandoned the search for sensual pleasures and the search for existence and has allayed the search for a spiritual life. It is in this way that a bhikkhu has totally renounced seeking."
(3) "And how has a bhikkhu tranquilized bodily activity? Here, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, a bhikkhu enters and dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. It is in this way that a bhikkhu has tranquilized bodily activity."
(4) "And how has a bhikkhu drawn back? Here, a bhikkhu has abandoned the conceit 'I am,' cut it off at the root, made it like a palm stump, obliterated it so that if is no longer subject to future arising. It is in this way that a bhikkhu has drawn back. "
"Bhikkhus, a bhikkhu who has dispelled personal truths, totally renounced seeking, and tranquilized bodily activity is said to have drawn back ."
Seeking for sense pleasures, seeking for existence, seeking for a spiritual life; the tight grasp "Such is the truth," viewpoints [that are] swellings: for one entirely detached from lust, liberated by the destruction of craving, such seeking has been relinquished, and view points are uprooted . That peaceful, mindful bhikkhu, tranquil, undefeated, enlightened by breaking through conceit, is called "one who has drawn back."
(A monk has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has tranquilized bodily activity, and is said to be ‘withdrawn’.) AN 4.39 Ujjaya Sutta: Ujjaya Then the brahm in Ujjaya approached the Blessed One and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: "Does Master Gotama praise sacrifice?"
"I do not praise all sacrifice, brahmin, nor do I withhold praise from all sacrifice. (1) I do not praise a violent sacrifice at which cattle, goats, ram s, chickens, and pigs are slain, at which various creatures are led to slaughter. (2) For what reason? Because arahants and those who have entered the path to arahantship do not attend a violent sacrifice. (3) "But I praise a nonviolent sacrifice at which cattle, goats, rams, chickens, and pigs are not slain, where various creatures are not slaughtered, that is, a regular giving, a sacrifice offered by family custom . (4) For what reason? Because arahants and those who have entered the path to arahantship attend a non violent sacrifice."
The horse sacrifice, human sacrifice, sammapasa, vajapeyya, niraggala: these grand sacrifices, fraught with violence, do not bring great fruit.
The great seers of right conduct do not attend a sacrifice where goats, rams, cattle, and various creatures are slain.
But when they regularly offer by family custom sacrifices free from violence, no goats, sheep, and cattle or various creatures are slain. That is the sacrifice the great seers of right conduct attend. The wise person should offer this; this sacrifice is very fruitful.
For one w ho makes such sacrifice it is indeed better, never worse. Such a sacrifice is truly vast and the deities too are pleased.
(The Buddha criticizes violent sacrifice, but not non-violent giving.) AN 4.40 Udāyī Sutta: Udayi
Then the brahmin Udayi approached the Blessed One... and said to him: [The prose portion is identical with that of 4:39.]
When a sacrifice is timely and allowable, well prepared and nonviolent, the self-controlled followers of the spiritual life attend such a sacrifice as this.
Those in the world who have removed the coverings, transcenders of time and destination, the Buddhas who are proficient in sacrifice,praise this kind of sacrifice. Having prepared an appropriate gift, whether of the ordinary kind or in memory of the dead, one makes the sacrifice with a confident mind to a fertile field, to followers of the spiritual life.
When what has been properly obtained is properly offered, properly sacrificed, to those worthy of offerings, the sacrifice is vast and the deities are pleased.
The wise person endowed with faith, haying sacrificed thus with a generous mind, is reborn in a happy world , in [a realm ] without affliction.
(The Buddha criticizes violent sacrifice, but not non-violent giving.)
V RohitassaAN 4.41 Samādhibhāvanā Sutta: Concentration "Bhikkhus, there are these four developments of concentration. What four? (1) There is a development of concentration that leads to dwelling happily in this very life. (2) There is a development of concentration that leads to obtaining knowledge and vision. (3) T here is a development of concentration that leads to mindfulness and clear com prehension. (4) There is a development of concentration that leads to the destruction of the taints.
(1) "And what, bhikkhus, is the development of concentration that leads to dwelling happily in this very life? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble ones declare: "He is equanimous, mindful, one who dwells happily. With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. This is called the development of concentration that leads to dwelling happily in this very life."
(2) "And what is the development of concentration that leads to obtaining knowledge and vision? Here, a bhikkhu attends to the perception of light; he focuses on the perception of day thus: 'As by day, so at night; as at night, so by day. Thus, with a mind that is open and uncovered, he develops a mind imbued with luminosity. This is the development of concentration that leads to obtaining knowledge and vision."
(3) "And what is the development of concentration that leads to mindfulness and clear comprehension? Here, a bhikkhu knows feelings as they arise, as they remain present, as they disappear; he knows perceptions as they arise, as they remain present, as they disappear; he know s thoughts as they arise, as they remain present, as they disappear. This is the development of concentration that leads to mindfulness and clear comprehension. "
(4) "And what is the development of concentration that leads to the destruction of the taints? Here, a bhikkhu dwells contemplating arising and vanishing in the five aggregates subject to clinging: 'Such is form, such its origin, such its passing away; such is feeling . . . such is perception . . . such are volitional activities . . , such is consciousness, such its origin, such its passing away .' This is the development of concentration that leads to the destruction of the taints. "
"These are the four developments of concentration. And it was with reference to this that I said in the Parayana, in 'The Questions of Punnaka': "Having comprehended the world 's highs and lows, he is not perturbed by anything in the world. Peaceful, fumeless, untroubled, wishless, he has, I say, crossed over birth and old age ."
(Developing convergence for pleasure, understanding, mindfulness, and ending defilements.)
AN 4.42 Pañhabyākaraṇa Sutta: Questions
"Bhikkhus, there are these four ways of answering questions. What four? (1) There is a question to be answered categorically; (2) there is a question to be answered after making a distinction; (3) there is a question to be answered with a counter-question;and (4) there is a question to be set aside. These are the four ways of answering questions."
One kind is given a categorical answer, another is answered after making a distinction; to the third, one should raise a counter-question, but the fourth should be set aside.
When a bhikkhu knows how to answer each type in the appropriate way, they say that he is skilled ; in the four kinds of questions.
He is hard to attack, hard to defeat, deep, hard to assault; he is proficient in both what is beneficial and harmful.
The wise person avoids what is harmful, and takes up what is beneficial. By arriving at what is beneficial, the steadfast one is said to be wise.
(Answering questions definitively, analytically, with a counter-question, or setting it aside.)
AN 4.43 Paṭhamakodhagaru Sutta: Anger (1)
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) One who values anger, not the good Dhamma; (2) one who values denigration, not the good Dhamma; (3) one who values gain, not the good Dhamma; and (4) one who values honor, not the good Dhamma.
These are the four kinds of persons found existing in the world. "
"T here are, bhikkhus, these four [other] kinds of persons found existing in the world. What four? (1) One who values the good Dhamma, not anger; (2) one who values the good Dhamma, not denigration; (3) one who values the good Dhamma, not gain; (4) one who values the good Dhamma, not honor.
These are the [other] four kinds of persons found existing in the world."
Bhikkhus who value anger and denigration, who value gain and honor, do not grow in the good Dhamma taught by the Perfectly Enlightened One.
But those who value the good Dhamma, who dwelled thus in the past and dwell thus now, truly grow in the Dhamma taught by the Perfectly Enlightened One.
(Valuing anger, or denigration, or material possessions, or honor, or valuing the true teaching.)
AN 4.44 Dutiyakodhagaru Sutta: Anger (2)
"Bhikkhus, there are these four things contrary to the good Dhamma. What four? (1) Valuing anger, not the good Dhamma; (2) valuing denigration, not the good Dhamma; (3) valuing gain, not the good Dhamma; and (4) valuing honor, not the good Dhamma.
These are four things contrary to the good Dhamma. "
"There are, bhikkhus, these four [other] things in accord with the good Dhamma. What four? (1) Valuing the good Dhamma, not anger; (2) valuing the good Dhamma, not denigration; (3) valuing the good Dhamma, not gain; and (4) valuing the good Dhamma, not honor.
These are the four [other] things in accord with the good Dhamma."
Bhikkhus who value anger and denigration, who value gain and honor, are like rotten seeds in a fertile field: they do not grow in the good Dhamma.
But those who value the good Dhamma, w ho dwelled thus in the past and dwell thus now , are like moistened medicinal plants: they grow in the Dhamma.
(Valuing anger, or denigration, or material possessions, or honor, or valuing the true teaching.) AN 4.45 Rohitassa Sutta: Rohitassa (l)
On one occasion the Blessed One was dwelling at Savatthi in Jeta's G rove, Anathapindika's Park. Then, when the night had advanced, the young deva Rohitassa, of stunning beauty, illuminating the entire Jeta's Grove, approached the Blessed One. He paid homage to the Blessed One, stood to one side, and said: "Is it possible, Bhante, by traveling to know , see, or reach the end of the world, where one is not born, does not grow old and die, does not pass away and get reborn ?"
" I say, friend, that by traveling one cannot know , see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn ." "It is astounding and amazing, Bhante, how well this was stated by the Blessed One: 'I say, friend, that by traveling one cannot know , see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn."
"In the past, Bhante, I was a seer named Rohitassa, son of Bhoja, one possessing psychic potency, able to travel through the sky. My speed was like that of a light arrow easily shot by a firm -bowed archer—-one trained, skillful, and experienced— across the shadow of a palmyra tree. My stride was such that it could reach from the eastern ocean to the western ocean."
Then, while I possessed such speed and such a stride, the wish arose in me: I will reach the end of the world by traveling. Having a life span of a hundred years, living for a hundred years, I traveled for a hundred years without pausing except to eat, drink, chew , and taste, to defecate and urinate, and to dispel fatigue with sleep; yet I died along the way without having reached the end of the world. "
"It is astounding and amazing, Bhante, how well this was stated by the Blessed One: 'I say friend, that by traveling one cannot know, see, or reach that end of the world where one is not born, does not grow old and die, does not pass away and get reborn."
"I say, friend, that by traveling one cannot know , see, or reach that end of the world where one is not born , does not grow old and die, does not pass away and get reborn: Yet I say that without having reached the end of the world there is no making an end of suffering. It is in this fathom -long body endowed with perception and mind that I proclaim (1) the world, (2) the origin of the world, (3) the cessation of the world, and (4) the way leading to the cessation of the world ."
The end of the world can never be reached by means of traveling [across the world ]; yet without reaching the world 's end there is no release from suffering. Hence the wise one, the world-knower, who has reached the world's end and lived the spiritual life, having known the world's end, at peace, does not desire this world or another.
(The deva Rohitassa tells how he tried to go to the end of the world.)
AN 4.46 Dutiyarohitassa Sutta: Rohitassa (2)
Then when that night had passed, the Blessed One addressed the bhikkhus: "Bhikkhus, last night, when the night had advanced , the young deva Rohitassa, of stunning beauty, illuminating the entire Jeta's Grove, approached me, paid homage to me, stood to one side, and said: "'Is it possible, Bhante, by traveling to know , see, or reach the end of the world , where one is not born, does not grow old and die, does not pass away and get reborn?'"
[What follows is identical with 4:45, including the verses, but spoken in the first-person narrative voice.]
(The Buddha relates the story of Rohitassa.)
AN 4.47 Suvidūra Sutta: Far Apart
"Bhikkhus, there are these four pairs of things extremely far apart. What four? (1) The sky and the earth. (2) The near and the far shores of the ocean. (3) The place where the sun rises and the place where it sets. (4) The teaching of the good and the teaching of the bad. These are the four pairs of things extremely far apart." The sky and the earth are far apart, the ocean's far shore is said to be far, and so the place where the sun rises from the place where it sets.
But even farther apart, they say, are the teachings of the good and the bad. The company of the good is constant; so long as it endures, it is just the same.
But the company of the bad is fickle; thus the teaching of the good is far from the bad.
(The sky and earth and very far apart. What’s further apart?)
AN 4.48 Visākha Sutta: Visakha
On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion the Venerable Visakha Pancaliputta was instructing, exhorting, inspiring, and gladdening the bhikkhus in the assembly hall with a Dhamma talk, [spoken] with speech that w as polished, clear, articulate, expressive of the meaning, comprehensive, and unhindered.
Then, in the evening, the Blessed One emerged from seclusion and approached the assembly hall. He sat down on the appointed seat and addressed the bhikkhus: "Bhikkhus, who has been instructing, exhorting, inspiring, and gladdening the bhikkhus in the assembly hall with a Dhamma talk, [spoken] with speech that is polished, clear, articulate, expressive of the meaning, comprehensive, and unhindered?"
"It was Venerable Visakha Pancaliputta, Bhante." Then the Blessed One said to the Venerable Visakha Pancaliputta: "Good, good, Visakha! It is good that you instruct, exhort, inspire, and gladden the bhikkhus in the assembly hall with a Dhamma talk, [spoken] with speech that is polished, clear, articulate, expressive of the meaning, comprehensive, and unhindered ."
When the wise man is in the midst of fools, they do not know him if he does not speak. But they know him when he speaks, teaching the deathless state.
He should speak and illustrate the Dhamma; he should lift high the seers' banner. Well-spoken words are the seers' banner: for the Dhamma is the banner of seers.
(The Buddha praises the teaching of the monk Visākha.)
AN 4.49 Vipallāsa Sutta: Inversions "Bhikkhus, there are these four inversions of perception , inversions of mind, and inversions of view . What four? (1) The inversion of perception, mind, and view that takes the impermanent to be permanent; (2) the inversion of perception , mind, and view that takes what is suffering to be pleasurable; (3) the inversion of perception, mind, and view that takes what is non-self to be self; (4) the inversion of perception, mind, and view that takes what is unattractive to be attractive.
These are the four inversions of perception, mind, and view .
"There are, bhikkhus, these four non-inversions of perception, non-inversions of mind, and non-inversions of view . What four? (1) The non-inversion of perception, mind, and view that takes the impermanent to be impermanent; (2) the non-inversion of perception, mind, and view that takes what is suffering to be suffering; (3) the non-inversion of perception, mind, and view that takes what is non-self to be non-self; (4) the non-inversion of perception, mind, and view that takes what is unattractive to be unattractive. These are the four non-inversions of perception, mind, and view ."
Perceiving permanence in the impermanent, perceiving pleasure in what is suffering, perceiving a self in what is non-self, and perceiving attractiveness in what is unattractive, beings resort to wrong views, their minds deranged, their perception twisted.
Such people are bound by the yoke of Mara, and do not reach security from bondage. Beings continue in samsara, going to birth and death.
But when the Buddhas arise in the world, sending forth a brilliant light, they reveal this Dhamma that leads to the stilling of suffering, Having heard it, wise people have regained their sanity.
They have seen the impermanent as impermanent and what is suffering as suffering. They have seen what is non-self as non-self and the unattractive as unattractive. By the acquisition of right view, they have overcome all suffering.
(Distortions of perception, mind, and view.)
AN 4.50 Upakkilesa Sutta: Defilements "Bhikkhus, there are these four defilements of the sun and moon because of which the sun and moon do not shine, blaze, and radiate. What four? Clouds are a defilement of the sun and moon because of which the sun and moon do not shine, blaze, and radiate; fog is a defilement of the sun and moon . . . smoke and dust is a defilement of the sun and moon... and Rahu, lord of the asuras, is a defilement of the sun and moon because of which the sun and moon do not shine, blaze, and radiate. These are the four defilements of the sun and moon because of which the sun and moon do not shine, blaze, and radiate. "
"So too, bhikkhus, there are four defilements of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate. What four? (1) "There are some ascetics and brahmins who drink liquor and wine and do not refrain from drinking liquor and wine. This is the first defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate."
(2) "There are some ascetics and brahmins who indulge in sexual intercourse and do not refrain from sexual intercourse. This is the second defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate.
(3) "There are some ascetics and brahmins who accept gold and silver and do not refrain from receiving gold and silver. This is the third defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze, and radiate."
(4) "There are some ascetics and brahmins who earn their living by wrong livelihood and do not refrain from wrong livelihood. This is the fourth defilement of ascetics and brahmins because of which some ascetics and brahmins do not shine, blaze., and radiate. "
These are the four defilements of ascetics and brahmins because of which some ascetics and brahmins do not shine], blaze, and radiate.
Some ascetics and brahmins are dragged around by lust and hatred; men hindered by ignorance seek delight in pleasant things. They drink liquor and wines, indulge in sexual activity; the ignorant accept silver and gold. Some ascetics and brahmins live by wrong livelihood.
These are the defilements that the Buddha, Kinsman of the Sun, described. Defiled by these, some ascetics and brahmins— impure, dusty creatures— do not shine and blaze. Shrouded in darkness, slaves of craving, led along, they take renewed existence and fill the terrible charnel ground.
(Four things obscure the sun and moon, so they don’t shine and glow and radiate. And four things corrupt monks: alcohol, sex, money, wrong livelihood.)
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)