"Bhikkhus, there are these four faculties. What four? The faculty of faith, the faculty of energy, the faculty of mindfulness, and the faculty of concentration. These are the four faculties."
(The faculties of faith, energy, mindfulness, and convergence.)
AN 4.152 Saddhābala Sutta: Faith
"Bhikkhus, there are these four powers. What four? The power of faith, the power of energy, the power of mindfulness, and the power of concentration. These are the four powers."
(The powers of faith, energy, mindfulness, and convergence.)
AN 4.153 Paññābala Sutta: Wisdom
"Bhikkhus, there are these four powers. What four? The power of wisdom , the power of energy, the power of blamelessness, and the power of sustaining a favorable relationship. These are the four powers."
(The powers of wisdom, energy, blamelessness, and inclusiveness.)
AN 4.154 Satibala Sutta: Mindfulness
"Bhikkhus, there are these four powers. What four? The power of mindfulness, the power of concentration, the power of blamelessness, and the power of sustaining a favorable relationship. These are the four powers."
(The powers of mindfulness, convergence, blamelessness, and inclusiveness.) AN 4.155 Paṭisaṅkhānabala Sutta: Reflection
"Bhikkhus, there are these four powers. What four? The power of reflection, the power of development, the power of blamelessness, and the power of sustaining a favorable relationship. These are the four powers."
(The powers of reflection, development, blamelessness, and inclusiveness.)
AN 4.156 Kappa Sutta: Eon
"Bhikkhus, there are these four incalculable divisions of an eon. What four? (1) "The time during which an eon dissolves, which cannot easily be calculated as 'so many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years."
(2) "The time during which an eon remains in a state of dissolution, which cannot easily be calculated as "so many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years.'"
(3) "The time during which an eon evolves, which cannot easily be calculated as 'so many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years."
(4) "The time during which an eon remains in a state of evolution, which cannot easily be calculated as 'so many years' or 'so many hundreds of years' or 'so many thousands of years' or 'so many hundreds of thousands of years.'"
"These, bhikkhus, are the four incalculable divisions of an eon."
(It’s not easy to measure the length of an eon.)
AN 4.157 Roga Sutta: Illness
"Bhikkhus, there are these two kinds of illness. Which two? Bodily illness and mental illness. People are found who can claim to enjoy bodily health for one, two, three, four, and five years; for ten, twenty, thirty, forty, and fifty years; and even for a hundred years and more. But apart from those whose taints have been destroyed, it is hard to find people in the world who can claim to enjoy mental health even for a moment. "
"There are, bhikkhus, these four illnesses incurred by a monk. What four? (1) Here, a bhikkhu has strong desires, undergoes distress, and is not content with any kind of robe, alms food, lodging, or medicines and provisions for the sick.
(2) Because he has strong desires, undergoes distress, and is not content with any kind of robe, alms food, lodging, and medicines and provisions for the sick, he submits to evil desire for recognition and for gain, honor, and praise."
(3) He arouses himself, strives, and makes an effort to obtain recognition and gain, honor, and praise.
(4) He cunningly approaches families, cunningly sits down, cunningly speaks on the Dhamma, and cunningly holds in his excrement and urine.
These are the four illnesses incurred by a monk. "
Therefore, bhikkhus, you should train yourselves thus: 'We will not have strong desires or undergo distress, and we will not be discontent with any kind of robe, alms food, lodging, and medicines and provisions for the sick. We will not submit to evil desires for recognition and for gain, honor, and praise. We will not arouse ourselves, strive, and make an effort to obtain recognition and gain, honor, and praise. We will patiently endure cold and heat, hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; we will bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality.' It is in this way, bhikkhus, that you should train yourselves."
(Physical health is easier than mental health.)
AN 4.158 Parihāni Sutta: Decline
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!" "Friend!" those bhikkhus replied. The Venerable Sariputta said this: "Friends, any bhikkhu or bhikkhuni who observes four things. inwardly can come to the conclusion: 'I am declining in wholesome qualities. This is called decline by the Blessed One. What four? An abundance of lust, an abundance of hatred, an abundance of delusion, and his wisdom eye does not tread in the deep matters of what is possible and impossible. Any bhikkhu or bhikkhuni w ho observes these four things inwardly can com e to the conclusion: I am declining in wholesome qualities. This is called decline by the Blessed One.' "
"Friends, any bhikkhu or bhikkhuni who observes four things inwardly can come to the conclusion: I am not declining in wholesome qualities. This is called non-decline by the Blessed One.' What four? The diminishing of lust, the diminishing of hatred, the diminishing of delusion, and his wisdom eye treads in the deep matters of what is possible and impossible. Any bhikkhu or bhikkhuni who observes these four things inwardly can come to the conclusion:I am not declining in wholesome qualities. This is called non-decline by the Blessed One."
(Signs of decline: much greed, much hate, and much delusion; and wisdom doesn’t go deep.)
AN 4.159 Bhikkhunī Sutta: The Bhikkhuni
On one occasion the Venerable Ananda was dwelling at Kosambi in Ghosita's Park. Then a certain bhikkhuni addressed a man thus: 'Come, good m an, approach Master Ananda and pay homage to him in my name with your head at his feet. Then say: 'Bhante, the bhikkhuni so-and-so is sick, afflicted, gravely ill. She pays homage to Master Ananda with her head at his feet. Then say: It would be good, Bhante, if, out of compassion, Master Ananda would come to visit that bhikkhuni in the bhikkhunis' quarters."
"Yes, noble lady," that man replied. He then approached the Venerable Ananda, paid homage to him , sat down to one side, and delivered his message. The Venerable Ananda consented by silence. Then the Venerable Ananda dressed, took his bowl and robe, and went to the bhikkhunis quarters. When that bhikkhuni saw the Venerable Ananda coming in the distance, she covered herself from the head down and lay down on her bed. Then the Venerable Ananda approached that bhikkhuni, sat down in the appointed seat, and said to her: "Sister, this body has originated from nutriment; in dependence on nutriment, nutriment is to be abandoned. This body has originated from craving; in dependence on craving, craving is to be abandoned. This body-has originated from conceit; in dependence on conceit, conceit is to be abandoned. This body has originated from sexual intercourse, but in regard to sexual intercourse the Blessed One has declared the demolition of the bridge."
(1) "When it was said: "This body, sister, has originated from nutriment; in dependence on nutriment, nutriment is to be abandoned for what reason was this said? Here, sister, 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. Some time later, in dependence upon nutriment, he abandons nutriment. When it was said: 'This body, sister, has originated from nutriment; in dependence on nutriment, nutriment is to be abandoned it is because of this that this was said. "
(2) "When it was said; 'This body has originated from craving; in dependence on craving, craving is to be abandoned,' for what reason was this said? Here, sister, a bhikkhu hears: 'The bhikkhu named so-and-so, with the destruction of the taints, 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.' He thinks: 'When will I, with the destruction of the taints, realize for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered up on it, dwell in it?' Some time later, in dependence up on craving, he abandons craving. When it was said: 'This body has originated from craving; in dependence on craving, craving is to be abandoned it was because of this that this was said. "
(3) "When it was said: 'This body has originated from conceit; in dependence on conceit, conceit is to be abandoned. With reference to what was this said? Here, sister, a bhikkhu hears: 'The bhikkhu named so-and-so, with the destruction of the taints, 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.' He thinks: 'That venerable one, with the destruction of the taints, 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. Why, so can I!' Some time later, in dependence upon conceit, he abandons conceit. When it was said: 'This body has originated from conceit; in dependence on conceit, conceit is to be abandoned it w as because of this that this was said. "
(4) "This body, sister, has originated from sexual intercourse, but in regard to sexual intercourse, the Blessed One has declared the demolition of the bridge. Then that bhikkhuni got up from her bed, arranged her upper robe over one shoulder, and having prostrated herself with her head at the Venerable Ananda's feet, she said to the Venerable Ananda: "Bhante, I have committed a transgression in that I so foolishly, stupidly, and unskillfully behaved as I did. Bhante, may Master Ananda accept my transgression seen as a transgression for the sake of future restraint."
"Surely, sister, you have committed a transgression in that you so foolishly, stupidly, and unskillfully behaved as you did. But since you see your transgression as a transgression and make am ends for it in accordance with the Dhamma, we accept it. For it is growth in the Noble One's discipline that one sees one's transgression as a transgression, makes amends for it in accordance with the Dhamma, and undertakes future restraint."
(A nun fakes illness as a pretext to seduce Ānanda.)
AN 4.160 Sugatavinaya Sutta: A Fortunate One
"Bhikkhus, while the Fortunate One or the Fortunate One's discipline remains in the world, this is for the welfare of many people, for the happiness of many people, out of compassion for the world , for the good, welfare, and happiness of devas and humans. "
"And who, bhikkhus, is the Fortunate One? Here, 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. This is the Fortunate One."
"And what is the Fortunate One's discipline? He teaches the D hamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the perfectly complete and pure spiritual life. This is the Fortunate One's discipline. Thus while the Fortunate One or the Fortunate One's discipline remains in the world , this is for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of devas and humans. "
"There are, bhikkhus, these four things that lead to the decline and disappearance of the good Dhamma. What four?
(1) "Here, the bhikkhus learn discourses that have been badly acquired, with badly set down words and phrases. When the words and phrases are badly set down, the meaning is badly interpreted. This is the first thing that leads to the decline and disappearance of the good Dhamma."
(2) "Again , the bhikkhus are difficult to correct and possess qualities that make them difficult to correct. They are impatient and do not accept instruction respectfully. This is the second thing that leads to the decline and disappearance of the good Dhamma. "
(3) "Again , those bhikkhus who are learned , heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines, do not respectfully teach the discourses to others. When they have passed away, the discourses are cut off at the root, left without anyone to preserve them . This is the third thing that leads to the decline and disappearance of the good Dhamma."
(4) "Again , the elder bhikkhus are luxurious and lax, leaders in backsliding, discarding the duty of solitude; they do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, become luxurious and lax, leaders in backsliding, discarding the duty of solitude; they, too do not arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the decline and disappearance of the good Dhamma. "
"These axe the four things that lead to the decline and disappearance of the good dhamma. "
"There are, bhikkhus, these four other things that lead to the continuation, non-decline, and. non -disappearance of the good Dhamma. What four?
(1) "Here, the bhikkhus learn discourses that have been well acquired , with well, set down words and phrases. When the words and phrases are well set down, the meaning is well interpreted. This is the first thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. "
(2) "Again , the bhikkhus are easy to correct and possess qualities that make them easy to correct. They are patient and accept instruction respectfully. This is the second thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. "
(3) "Again , those bhikkhus who are learned , heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines respectfully teach the discourses to others. When they have passed away, the discourses are not cut off at the root for there are those who preserve them . This is the third thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. "
(4) "Again , the elder bhikkhus are not luxurious and lax, but they discard backsliding and take the lead in solitude; they arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. [Those in] the next generation follow their example. They, too, do not become luxurious and lax, but they discard backsliding and take the lead in solitude; they, too, arouse energy for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized. This is the fourth thing that leads to the continuation, non-decline, and non-disappearance of the good Dhamma. "
"These, bhikkhus, are the four things that lead to the continuation, non -decline, and non-disappearance of the good Dhamma."
(Things that lead to the disappearance of the Dhamma.)
II Modes of Practice : Patipada Vagga
AN 4.161 Saṃkhitta Sutta: In Brief
"Bhikkhus, there are these four modes of practice. What four? (1) Practice that is painful with sluggish direct knowledge; (2) practice that is painful with quick direct knowledge; (3) practice that is pleasant with sluggish direct knowledge; and (4) practice that is pleasant with quick direct knowledge.
These are the four modes of practice."
(Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in brief.)
AN 4.162 Vitthāra Sutta: In Detail
"Bhikkhus, there are these four modes of practice. What four? (1) Practice that is painful with sluggish direct knowledge; (2) practice that is painful with quick direct knowledge; (3) practice that is pleasant with sluggish direct knowledge; and (4) practice that is pleasant with quick direct knowledge.
(1) "And what, bhikkhus, is the practice that is painful with sluggish direct knowledge? Here, someone is by nature strongly prone to lust and often experiences pain and dejection born of lust. By nature he is strongly prone to hatred and often experiences pain and dejection born of hatred. By nature he is strongly prone to delusion and often experiences pain and dejection born of delusion. These five faculties arise in him feebly: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration , and the faculty of wisdom ; Because these five faculties are feeble in him , he sluggishly attains the immediacy condition for the destruction of the taints. This is called practice that is painful with sluggish direct knowledge. "
(2) "And what is practice that is painful with quick direct knowledge? Here, someone is by nature strongly prone to lust ... hatred .. . delusion and often experiences pain and dejection born of delusion. These five faculties arise in him prominently: the faculty of faith . . . the faculty of wisdom . Because these five faculties are prominent in him, he quickly attains the immediacy condition for the destruction of the taints. This is called practice that is painful with quick direct knowledge."
(3) "And what is practice that is pleasant with sluggish direct knowledge? Here, someone by nature is not strongly prone to lust and does not often experience pain and dejection born of lust. By nature he is not strongly prone to hatred and does not often experience pain and dejection born of hatred. By nature he is not strongly prone to delusion and does not often experience pain and dejection born of delusion. These five faculties arise in him feebly: the faculty o f faith . . . the faculty of wisdom. Because these five faculties are feeble in him , he sluggishly attains the immediacy condition for the destruction of the taints. This is called practice that is pleasant with sluggish direct knowledge."
(4) "And what is practice that is pleasant with quick direct knowledge? Here, someone by nature is not strongly prone to lust. . . hatred . . . delusion and does not often experience pain and dejection born of delusion. These five faculties arise in him prominently: the faculty of faith . . . the faculty of wisdom . Because these five faculties are prominent in him , he quickly attains the immediacy condition for the destruction of the taints. This is called practice that is pleasant with quick direct knowledge. "
"These, bhikkhus, are the four modes of practice."
(Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in detail.)
AN 4.163 Asubha Sutta: Unattractiveness
[Opening paragraph as above.]
(1) "And what, bhikkhus, is practice that is painful with sluggish direct knowledge? Here, a bhikkhu dwells contemplating the unattractiveness of the body, perceiving the repulsiveness of food, perceiving non-delight in the entire world, contemplating impermanence in all conditioned phenomena; and he has the perception of death well established internally. He dwells depending upon these five trainee powers: the power of faith, the power of moral shame, the power of moral dread, the power of energy, and the power of wisdom. These five faculties arise in him feebly: the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom. Because these five faculties are feeble, he sluggishly attains the immediacy condition for the destruction of the taints. This is called practice that is painful with sluggish direct knowledge."
(2) "And what is practice that is painful with quick direct knowledge? Here, a bhikkhu dwells contemplating the unattractiveness of the body . . . and he has the perception of death well established internally. He dwells depending upon these five trainee powers: the power of faith ., .the power of wisdom. These five faculties arise in him prominently: the faculty of faith... the faculty of wisdom. Because these five faculties are prominent, he quickly attains the immediacy condition for the destruction of the taints. This is called practice that is painful with quick direct knowledge."
(3) "And what is practice that is pleasant with sluggish direct knowledge? 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. He dwells depending upon these five trainee powers: the power of faith... the power of wisdom. These five faculties arise in him feebly: the faculty of faith... the faculty of wisdom. Because these five faculties are feeble, he sluggishly attains the immediacy condition for the destruction of the taints. This is called practice that is pleasant with sluggish direct knowledge."
(4) "And what is practice that is pleasant with quick direct knowledge? Here, secluded from sensual pleasures’ secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana . . . the second jhana . . . the third jhana . . . the fourth jhana. He dwells depending upon these five trainee powers: the power of faith . . . the power of wisdom . These five faculties arise in him prominently: the faculty of faith ... the faculty of wisdom . Because these five faculties are prominent, he quickly attains the immediacy condition for the destruction of the taints. This is called practice that is pleasant with quick direct knowledge. "
"These, bhikkhus, are the four modes of practice."
(Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: in detail.)
AN 4.164 Paṭhamakhama Sutta: Patient (1)
"Bhikkhus, there are these four modes of practice. What four? The impatient practice, the patient practice, the taming practice, and the calming practice.
(1) "And what, bhikkhus, is the impatient practice? Here, someone insults one who insults him , scolds one who scolds him, and argues with one who picks an argument with him. This is called the impatient practice."
(2) "And what is the patient practice? Here, someone does not insult one who insults him , does not scold one who scolds him, and does not argue with one who picks an argument with him. This is called the patient practice. "
(3) "And what is the taming practice? 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 m ight 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 . . . Havin g 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 the taming practice. "
(4) "And what is the calming practice? Here, a bhikkhu does not tolerate an arisen sensual thought; he abandons it, dispels it, calms it down, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will. . . an arisen thought of harming. . .bad unwholesome states whenever they arise; he abandons them, dispels them, calms them down , terminates them , and obliterates them. This is called the calming practice. "
"These, bhikkhus, are the four modes of practice."
(Impatient practice, patient practice, taming practice, and calming practice.)
AN 4.165 Dutiyakhama Sutta: Patient (2)
"Bhikkhus, there are these four modes of practice. What four? The impatient practice, the patient practice, the taming practice, and the calming practice. (1) "And what, bhikkhus, is the impatient practice? Here, someone does not patiently endure cold and heat; hunger and thirst; contact with flies, mosquitoes, wind, the burning sun, and. serpents; rude and offensive ways of speech; he is unable to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. This is called the impatient practice. "
(2) "And what is the patient practice? Here, someone patiently endures cold and heat. . . rude and offensive ways of speech; he is able to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. This is called the patient practice. "
(3). "And what, bhikkhus, is the taming practice? . . . [as in 4:164 ]... (4) "And what, bhikkhus, is the calming practice? . . . [as in 4:164 ]...
"These, bhikkhus, are the four modes of practice."
(Impatient practice, patient practice, taming practice, and calming practice.)
AN 4.166 Ubhaya Sutta: Both
"Bhikkhus, there are these four modes of practice. What four? (1) Practice that is painful with sluggish direct knowledge; (2) practice that is painful with quick direct know ledge; (3) practice that is pleasant with sluggish direct knowledge; and (4) practice that is pleasant with quick direct knowledge.
(1) "The mode of practice that is painful with sluggish direct knowledge is declared to be inferior for both reasons: because it is painful and because direct knowledge is sluggish. This mode of practice is declared to be inferior for both reasons. "
(2) "The mode of practice that is painful with quick direct know ledge is declared to be inferior because of its painfulness. "
(3) "The mode of practice that is pleasant with sluggish direct knowledge is declared to be inferior because of its sluggishness. "
(4) "The m ode of practice that is pleasant with quick direct knowledge is declared to be superior for both reasons: because practice is pleasant and because direct know ledge is quick. This mode of practice is declared to be superior for both reasons. "
"These, bhikkhus, are the four modes of practice."
(Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight: which is best?)
AN 4.167 Mahāmoggallāna Sutta: Moggallana Then the Venerable Sariputta approached the Venerable Mahamoggallana and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Mahamoggallana: "Friend Moggallana, there are these four modes of practice. What four?
(1) Practice that is painful with sluggish direct knowledge; (2) practice that is painful with quick direct knowledge; (3) practice that is pleasant with sluggish direct knowledge; and (4) practice that is pleasant with quick direct knowledge.
Through which of these four modes of practice w as your mind liberated from the taints by non-clinging?"
"Of these four modes of practice, friend Sariputta, it was through the mode that is painful with quick direct knowledge that my mind was liberated from the taints by non-clinging."
(Sāriputta and Moggallāna discuss their practice.)
AN 4.168 Sāriputta Sutta: Sariputta
Then the Venerable Mahamoggallana approached the Venerable Sariputta . . . and said to him: "Friend Sariputta, there are these four modes of practice----- Through which of these four modes of practice was your mind liberated from the taints by non-clinging?"
"Of these four modes of practice, friend Moggallana, it was through the mode that is pleasant with quick direct knowledge that my mind w as liberated from the taints by non-clinging."
(Sāriputta and Moggallāna discuss their practice.)
AN 4. 169 Sasaṅkhāra Sutta: Through Exertion
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? with the breakup of the body? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana . . . the fourth jhana. He dwells depending upon these five trainee powers: the powers of faith .. . and wisdom . These five faculties arise in him feebly: the faculties of faith . . . and wisdom. Because these five faculties are feeble, he attains nibbana without exertion with the breakup of the body. This is how a person attains nibbana without exertion with the breakup of the body. "
"These, bhikkhus, are the four kinds of persons found existing in the world."
(Getting awakened either with or without extra effort.)
AN 4.170 Yuganaddha Sutta: In Conjunction
On one occasion the Venerable Ananda was dwelling at Kosambi in Ghosita's Park. There the Venerable Ananda addressed the bhikkhus: "Friends, bhikkhus!" "Friend," those bhikkhus replied .
The Venerable Ananda said this: "Friends, whatever bhikkhu or bhikkhuni has declared the attainment of arahantship in my presence has done so by these four paths or by a certain one among them . What four? (1) "Here, a bhikkhu develops insight preceded by serenity. As he is developing insight preceded by serenity, the path is generated. He pursues this path ; develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted."
(2) "Again, a bhikkhu develops serenity preceded by insight. As he is developing serenity preceded by insight, the path is generated. He pursues this path , develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted."
(3) "Again, a bhikkhu develops serenity and insight in conjunction. As he is developing serenity and insight in conjunction, the path is generated. He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted."
(4) "Again, a bhikkhu's mind is seized by restlessness about the Dhamma. But there comes an occasion when his mind becomes internally steady, composed , unified, and concentrated. Then the path is generated in him . He pursues this path, develops it, and cultivates it. As he is pursuing, developing, and cultivating this path, the fetters are abandoned and the underlying tendencies are uprooted. "
"Whatever bhikkhu or bhikkhuni, friends, has declared the attainment of arahantship in my presence has done so by these four paths or by a certain one among them." (Ways of practicing serenity and discernment.)
III Volitional : Sancetaniya Vagga
AN 4.171 Cetanā Sutta: Volition
"Bhikkhus, when there is the body , then because of bodily volition pleasure and pain arise internally; when there is speech, then because of verbal volition pleasure and pain arise internally; when there is the mind; then because of mental volition pleasure and pain arise internally— with ignorance itself as condition."
"Either on one's own, bhikkhus, one performs that bodily, volitional activity conditioned by which pleasure and pain arise in one internally, or others make one generate that bodily volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that bodily volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that bodily volitional activity conditioned by which pleasure and pain arise in one internally."
"Either on one's own, bhikkhus, one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally, or others make one perform that verbal volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that verbal volitional activity conditioned by which pleasure and pain arise in one internally. "
"Either on one's own, bhikkhus, one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally, or others make one perform that mental volitional activity conditioned by which pleasure and pain arise in one internally. Either with clear comprehension one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally, or without clear comprehension one performs that mental volitional activity conditioned by which pleasure and pain arise in one internally. "
"Ignorance is comprised within these states. But with the remainderless fading away and cessation of ignorance that body does not exist conditioned by which that pleasure and pain arise in one internally; that speech does not exist conditioned by which that pleasure and pain arise in one internally; that mind does not exist conditioned by which that pleasure and pain arise in one internally. That field does not exist, that site does not exist, that base does not exist, that location does not exist conditioned by which that pleasure and pain arise in one internally."
"Bhikkhus, there are these four acquisitions of individuality. What four? (1) There is an acquisition of individuality in which one's own volition operates, not the volition of others. (2) There is an acquisition of individuality in which the volition of others operates, not one's own volition. (3) There is an acquisition of individuality in which both one's own volition and the volition of others operate. (4) And there is an acquisition of individuality in which neither one's own volition nor the volition of others operates. These are the four acquisitions of individuality."
When this was said, the Venerable Sariputta said to the Blessed One: "Bhante, I understand in detail the meaning of this statement that the Blessed One has spoken in brief to be as follows. (1) In that acquisition of individuality in which one's own volition operates but not the volition of others, it is by reason of their own volition that beings pass away from that group. (2) In that acquisition of individuality in which the volition of others operates but not one's own volition, it is by reason of the volition of others that beings pass away from that group. (3) In that acquisition of individuality in which both one's own volition and the volition of others operate, it is by reason of both one's own volition and the volition of others that beings pass away from that group . (4) But, Bhante, what kind of devas should be understood as the acquisition of individuality in which neither one's own volition nor the volition of others operates?"
"They are, Sariputta, the devas of the base of neither-perception-nor-non-perception." "Why is it, Bhante, that some beings who pass away from that group are returners, who come back to this state of being, while others are non-returners, who do not come back to this state of being?"
"Here, Sariputta, some person has not abandoned the lower fetters. In this very life he enters and dwells-in the base of neither-perception-nor-non-perception. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas in the base of neither-perception-nor-non-perception. When he passes away from there he is a returner who comes back to this state of being. "
"But some [other] person here has abandoned the lower fetters. In this very life he enters and dwells in the base of neither-perception-nor-non-perception. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it w hen he dies, he is reborn in companionship with the devas in the base of neither-perception-nor-non-perception. When he passes away from there he is a non-returner who does not come back to this state of being. "
"This, Sariputta, is the reason some beings here who pass away from that group are returners, who come back to this state of being, while others are non-returners, who do not come back to this state of being." AN 4.172 Vibhatti Sutta: Analysis
There the Venerable Sariputta addressed the bhikkhus: "Friends, bhikkhus!" "Friend !" those bhikkhus replied.
The Venerable Sariputta said this: (1) "A half-month, friends, after my full ordination I realized the analytical knowledge of meaning by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it.[Let] anyone who is perplexed or uncertain [approach ] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present."
(2) " A half-month after my full ordination I realized the analytical knowledge of the Dhamma by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present. "
(3) "A half-month after my full ordination I realized the analytical knowledge of language by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, arid elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher who is highly skilled in our teachings, is present." (4) "A half-month after my full ordination I realized the analytical knowledge of discernment by way of its divisions and formulation. In many ways I explain it, teach it, proclaim it, establish it, disclose it, analyze it, and elucidate it. [Let] anyone who is perplexed or uncertain [approach] me with a question; I [will satisfy him] with my answer. Our teacher, who is highly skilled in our teachings, is present."
(Sāriputta realized the four kinds of textual analysis a fortnight after he ordained.) AN 4.173 Mahākoṭṭhika Sutta: Kotthita Then the Venerable Mahakotthita approached the Venerable Sariputta and exchanged greetings with him . When they had concluded their greetings and cordial talk, he sat down to one side and asked the Venerable Sariputta: (1) "Friend , with the remainderless fading away and cessation of the six bases for contact, is there anything else?" "Do not say so, friend "
(2) "With the remainderless fading away and cessation of the six bases for contact, is there nothing else?" "Do not say so, friend."
(3) "With the remainderless fading away and cessation of the six bases for contact, is there both something else and nothing else?" "Do not say so, friend."
(4) "With the remainderless fading away and cessation of the six bases for contact, is there neither something else nor nothing else?" "Do not say so, friend."
"Friend , when you are asked : With the remainderless fading away and cessation of the six bases for contact, is there something else?' you say: 'Do not say so, friend.' And when you are asked: 'With the remainderless fading away and cessation of the six bases for contact, is there nothing else ? ... Is there both something else and nothing else?. . . Is there neither something else nor nothing else?' [in each case] you say: 'Do not say so, friend.' In what way should the meaning of this statement be understood ?"
(1) "Friend, if one says: 'With the remainderless fading away and cessation of the six bases for contact, there is something else one proliferates that which is not to be proliferated. (2) If one says: 'Friend, with the remainderless fading away and cessation of the six bases for contact, there is nothing else one proliferates that which is not to be proliferated. (3) If one says: 'Friend , with the remainderless fading away and cessation of the six bases for contact, there is both something else and nothing else one proliferates that which is not to be proliferated. (4) If one says: 'Friend, with the remainderless fading away and cessation of the six bases for contact, there is neither something else nor nothing else one proliferates that which is not to be proliferated. "
"Friend , as far as the range of the six bases for contact extends, just so far extends the range of proliferation . As far as the range of proliferation extends, just so far extends the range of the six bases for contact. With the remainderless fading away and cessation of the six bases for contact there is the cessation of proliferation, the subsiding of proliferation."
(When the senses end, is there anything left? Or is that just proliferation?)
AN 4.174 Ānanda Sutta: Ananda
Then the Venerable Ananda approached the Venerable Mahakotthita and exchanged greetings with him . [This sutta is exactly the same as 4:173 except that here A nanda asks the questions and Mahakotthita responds.]
(When the senses end, is there anything left? Or is that just proliferation?)
AN 4.175 Upavāṇa Sutta: Upavana
Then the Venerable Upavana approached the Venerable Sariputta . . . and-said-to-him: (1) "Friend Sariputta, does one become an end-maker by means of knowledge?" "This is not the case, friend." (2) "Then does one become an end -maker by means of conduct?" "This is not the case, friend."
(3) "Then does one become an end-maker by means of knowledge and conduct?" "This is not the case, friend." (4) "Then does one become an end-maker otherwise than by means of knowledge and conduct?" "This is not the case, friend."
"When you are asked: 'Friend Sariputta, does one become an end -maker by means of knowledge?' you say: 'This is not the case, friend.' When you are asked: 'Then does one become an end -maker by means of conduct? .. .by means of knowledge and conduct? . . . otherwise than by means of knowledge and conduct?' [in each case] you say: 'This is not the case, friend.' Then in what way does one become an end -maker?"
(1) "If, friend, one were to become an end -maker by means of knowledge, even one who still has clinging would become an end -maker. " (2) If one were to become an end -maker by means of conduct, even one who still has clinging would become an end-maker. (3) If one were to become an end -maker by means of knowledge and conduct, even one who still has clinging would become an end-maker. (4) If one were to become an end-maker otherwise than by means of knowledge and conduct, then a worldling would be an end-maker; for a worldling is destitute of knowledge and conduct. "
"Friend , one deficient in conduct does not know and see things as they are. One accomplished in conduct knows and sees things as they are. Knowing and seeing things as they are, one becomes an end-maker."
(A “terminator” is someone who has made an end of suffering. But are they defined by knowledge or conduct?)
AN 4.176 Āyācana Sutta: Aspiring
(1) "Bhikkhus, a bhikkhu endowed with faith, rightly aspiring, should aspire thus: 'May I become like Sariputta and Moggallana!' This is the standard and criterion for my bhikkhu disciples, that is, Sariputta and Moggallana."
(2) "Bhikkhus, a bhikkhuni endowed with faith, rightly aspiring, should aspire thus: 'May I become like the bhikkhunis Khema and Uppalavanna!' This is the standard and criterion for my bhikkhuni disciples, that is, the bhikkhunis K hem a and Uppalavanna. "
(3) "Bhikkhus, a male lay follower endowed with faith, rightly aspiring, should aspire thus: 'May I become like Citta the householder and Hatthaka of Alavi!' This is the standard and criterion for my male lay disciples, that is, Citta the householder and Hatthaka of Alavi. "
(4) "Bhikkhus, a female lay follower endowed with faith, rightly aspiring, should aspire thus: 'May I become like the female lay follower Khujjuttara and Velukantaki Nandamata!' This is the standard and criterion for my female lay disciples, that is, the female lay follower Khujjuttara and Velukantaki Nandamata."
(Leading examples for the four assemblies.)
AN 4.177 Rāhula Sutta: Rahula
Then the Venerable Rahula approached the Blessed One, paid homage to him , and sat down to one side. The Blessed One then said to him :(1) "Rahula, the internal earth element and the external earth element are just the earth element. This should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not myself. Having seen this thus as it really is with correct wisdom , one becomes disenchanted with the earth element; one detaches the mind from the earth element."
(2) "Rahula, the internal water element and the external water element are just the water element. This should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not; this is not myself. Having seen this thus as it really is with correct wisdom , one becomes disenchanted with the water element; one detaches the mind from the water element."
(3) "Rahula, the internal fire element and the external fire element are just the fire element. This should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not myself. Having seen this thus as it really is with correct wisdom , one becomes disenchanted with the fire element; one detaches the mind from the fire element. "
(4) "Rahula, the internal air element and the external air element are just the air element. This should be seen as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not myself. Having seen this thus as it really is with correct wisdom , one becomes disenchanted with the air element; one detaches the mind from the air element. "
When, Rahula, a bhikkhu does not recognize a self or the belongings of a self in these four elements, he is called a bhikkhu who has cut off craving , stripped off the fetter, and by completely breaking through conceit, has made an end of suffering."
(A teaching to Rāhula, the Buddha’s son, on the four elements.)
AN 4.178 Jambālī Sutta: The Reservoir "Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) "Here , a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of personal existence. As he is doing so, his mind does not launch out toward it, acquire confidence, become steady, and focus on it. This bhikkhu cannot be expected to attain the cessation of personal existence. Suppose a man were to grab hold of a branch with his hand smeared with gum . His hand would stick to it, adhere to it, and be fastened to it. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind .... .This bhikkhu cannot be expected to attain the cessation of personal existence. "
(2) "Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the cessation of personal existence. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the cessation of personal existence. Suppose a man were to grab hold of a branch with a clean hand. His hand would not stick to it, adhere to it, or be fastened to it. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind This bhikkhu can be expected to attain the cessation of personal existence. "
(3) "Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind does not launch out towards it acquire confidence, become steady, and focus on it. This bhikkhu cannot be expected to attain the breaking up of ignorance. Suppose there were a reservoir many years old. A man would close off its inlets and open up its outlets, and sufficient rain would not fall. In such a case, it could not be expected that this reservoir's embankment would break. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind This bhikkhu cannot be expected to attain the breaking up of ignorance. "
(4) "Here, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the breaking up of ignorance. Suppose there w ere a reservoir many years old. A man would open up its inlets and close off its outlets, and sufficient rain would fall. In such a case, it could be expected that this reservoir's embankment would break. So too, a bhikkhu enters and dwells in a certain peaceful liberation of mind. He attends to the breaking up of ignorance. As he is doing so, his mind launches out toward it, acquires confidence, becomes steady, and focuses on it. This bhikkhu can be expected to attain the breaking up of ignorance. "
These, bhikkhus, are the four kinds of persons found existing in the world ."
(Meditative attainments don’t always lead to letting go of the attachment to self.)
AN 4.179 Nibbāna Sutta: Nibbana
Then the Venerable Ananda approached the Venerable Sariputta .... and said to him : "Why is it, friend Sariputta, that some beings do not attain nibbana in this very life?"
"Here, friend Ananda, [some] beings do not understand as it really is: 'These perceptions pertain to deterioration; these perceptions pertain to stabilization; these perceptions pertain to distinction; these perceptions pertain to penetration.' This is why some beings here do not attain nibbana in this very life. "
"Why is it, friend Sariputta, that some beings here attain nibbana in this very life?"
"Here, friend Ananda, [some] beings understand as it really is: 'These perceptions pertain to deterioration; these perceptions pertain to stabilization; these perceptions pertain to distinction; these perceptions pertain to penetration.' This is why some beings here attain nibbana in this very life."
(Why only some people realize Nirvana in this life.)
AN 4.180 Mahāpadesa Sutta: The Great References
On one occasion the Blessed One was dwelling at Bhoganagara near the Ananda Shrine. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, I will teach you these four great references. Listen and attend closely; I will speak." "Yes, Bhante." those bhikkhus replied.
The Blessed One said this: "What, bhikkhus, are the four great references? (1) "Here, bhikkhus, a bhikkhu might say: In the presence of the Blessed One I heard this; in his presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!"' That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included am on g the discourses and are not to be seen in the discipline, you should draw the conclusion: 'Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by this bhikkhu.' Thus you should discard it. "
"But a bhikkhu might say: In the presence of the Blessed One I heard this; in his presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!"' That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: 'Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by this bhikkhu.' You should remember this first great reference. "
(2) "Then a bhikkhu might say: In such and such a residence a Sangha is dwelling with elders and prominent monks. In the presence of that Sangha I heard this; in its presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching."' That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: 'Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by that Sangha.' Thus you should discard it. "
But. . . if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: 'Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by that Sangha.' You should remember this second great reference."
(3) "Then a bhikkhu might say: In such and such a residence several elder bhikkhus are dwelling who are learned, heirs to the heritage, experts on the Dhamma, experts on the discipline, experts on the outlines. In the presence of those elders I heard this; in their presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!'"
That bhikkhu's statement should neither be approved nor rejected: Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: 'Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by those elders. Thus you should discard it. "
"But. . . if, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: 'Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by those elders.' You should remember this third great reference."
(4) "Then a bhikkhu might say: 'In such and such a residence one elder bhikkhu is dwelling who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!"
That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are not included among the discourses and are not to be seen in the discipline, you should draw the conclusion: 'Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been badly learned by that elder. Thus you should discard it. "
"But a bhikkhu might say: In such and such a residence one elder bhikkhu is dwelling who is learned, an heir to the heritage, an expert on the Dhamma, an expert on the discipline, an expert on the outlines. In the presence of that elder I heard this; in his presence I learned this: "This is the Dhamma; this is the discipline; this is the Teacher's teaching!"'
"That bhikkhu's statement should neither be approved nor rejected. Without approving or rejecting it, you should thoroughly learn those words and phrases and then check for them in the discourses and seek them in the discipline. If, when you check for them in the discourses and seek them in the discipline, [you find that] they are included among the discourses and are to be seen in the discipline, you should draw the conclusion: 'Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One. It has been learned well by that elder.' You should remember this fourth great reference. "
These, bhikkhus, are the four great references."
(How to determine what is an authentic teaching of the Buddha.)
IV Brahmins : Brahmana Vagga
AN 4.181 Yodhājīva Sutta: Warrior
"Bhikkhus, possessing four factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. What four? Here, a warrior is skilled in places, a long-distance shooter, a sharp-shooter, and one who splits a great body. Possessing these four factors, a warrior is worthy of a king, an accessory of a king, and reckoned a factor of kingship. So too, possessing four factors, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Here, a bhikkhu is skilled in places, a long-distance shooter, a sharp-shooter, and one who splits a great body. "
(1) "And how , bhikkhus, is a bhikkhu skilled in places? 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 skilled in places. "
(2) "And how is a bhikkhu a long-distance shooter? Here, any kind of form whatsoever— whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— a bhikkhu sees all form as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not myself. Any kind of feeling whatsoever. . . Any kind of perception whatsoever ... Any kind of volitional activities whatsoever ... Any kind of consciousness whatsoever— whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— a bhikkhu sees all consciousness as it really is with correct wisdom thus: This is not mine, this I am not, this, is not myself. It is in this way that a bhikkhu is a long-distance shooter. "
(3) "And how is a bhikkhu a sharp-shooter? Here, a bhikkhu understands as it really is: 'This is suffering. He understands as it really is: 'This is the origin of suffering. He understands as it really is: 'This is the cessation of suffering. He understands as it really is: 'This is the way leading to the cessation of suffering. It is in this way that a bhikkhu is a sharp-shooter."
(4) "And how is a bhikkhu one who splits a great body? Here, a bhikkhu splits the great mass of ignorance. It is in this way that a bhikkhu is one who splits a great body. "
"Possessing these four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(How a monk is like a warrior.)
AN 4.182 Pāṭibhoga Sutta: Guarantor
"Bhikkhus, against four things there can be no guarantor, neither an ascetic, a brahmin, a deva, Mara, Brahma, nor anyone in the world. What four?
(1) "There can be no guarantor, neither an ascetic... nor anyone in the world, that what is subject to old age will not grow old." (2) "There can be no guarantor, neither an ascetic., . nor anyone in the world, that what is subject to illness will not fall ill. " (3) "There can be no guarantor, neither an ascetic.. . nor anyone in the world, that what is subject to death will not die. " (4) "There can be no guarantor, neither an ascetic. . . nor anyone in the world, that bad kamma— defiled, conducive to renewed existence, troublesome, ripening in suffering, leading to future birth, old age, and death — will not produce its result. "
"Against these four things, bhikkhus, there can be no guarantor, neither an ascetic, a brahmin, a deva, Mara, Brahma, nor anyone in the world."
(There are some things no-one can guarantee.) AN 4.183 Suta Sutta: Heard
On one occasion the Blessed One w as dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. Then the brahmin Vassakara, the chief minister of Magadha, approached the Blessed One and exchanged greetings with him.
Then, sitting to one side, he said to the Blessed One: "Master Gotama, I hold the thesis and view that there is no fault when one speaks about the seen, saying: 'Such was seen by me'; no fault when one speaks about the heard, saying: 'Such was heard by me'; no fault when one speaks about the sensed, saying: 'Such was sensed by me'; no fault when one speaks about the cognized, saying: 'Such w as cognized by me.'"
(1) "I do not say, brahmin, that everything seen should be spoken about, nor do I say that nothing seen should be spoken about. (2) I do not say that everything heard should be spoken about, nor do I say that nothing heard should be spoken about. (3) I do not say that everything sensed should be spoken about, nor do I say that nothing sensed should be spoken about. (4) I do not say that everything cognized should be spoken about, nor do I say that nothing cognized should be spoken about.
(1) "For brahmin, if, when one speaks about what one has seen, unwholesome qualities increase and wholesome qualities decline, I say that one should not speak about what one has seen. But if, when one speaks about what one has seen, unwholesome qualities decline and wholesome qualities increase, I say that one should speak about what one has seen."
(2) "If, when one speaks about what one has heard , unwholesome qualities increase and wholesome qualities decline, I say that one should not speak about what one has heard. But if, when one speaks about what one has heard , unwholesome qualities decline and wholesome qualities increase, I say that one should speak about what one has heard."
(3) "If, when one speaks about what one has sensed, unwholesome qualities increase and wholesome qualities decline, I say that one should not speak about what one has sensed. But if, when one speaks about what one has sensed, unwholesome qualities decline and wholesome qualities increase, I say that one should speak about what one has sensed. "
(4) "If, when one speaks about what one has cognized unwholesome qualities increase and wholesome qualities decline, I say that, one should not speak about what one has cognized . But if, when one speaks about what one has cognized, unwholesome qualities decline and wholesome qualities increase, I say that one should speak about what one has cognized. Then the brahmin Vassakara, the chief minister of Magadha, having delighted and rejoiced in the Blessed One's statement, rose from his seat and departed."
(What we say should never go beyond what we know; but it must also be meaningful.)
AN 4.184 Abhaya Sutta: Fearless
Then the brahmin Janussoru approached the Blessed One and exchanged greetings with him. Then, sitting to one side, he said to the Blessed One: "Master Gotama, I hold the thesis and view that there is no one subject to death who is not frightened and terrified of death ."
"Brahmin, there are those subject to death that are frightened and terrified of death, but there are also those subject to death that are not frightened and terrified of death. " "And , brahmin, who are those subject to death that are frightened and terrified of death? (1) "Here, someone is not devoid of lust, desire, affection, thirst, passion, and craving for sensual pleasures. When he incurs a severe and debilitating illness, he thinks: 'Alas, the sensual pleasures dear to me will leave me, and I will have to leave those sensual pleasures.' He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This is one subject to death who is frightened and terrified of death. "
(2) "Again , someone is not devoid of lust, desire, affection, thirst, passion, and craving for the body. When he incurs a severe and debilitating illness, he thinks: 'Alas, this body dear to me will leave me, and I will have to leave this body.' He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death."
(3) "Again , someone has not done what is good and wholesome or made a shelter for himself, but he has done what is evil, cruel, and defiled. When he incurs a severe and debilitating illness, he thinks: 'Alas, I have not done anything good and wholesome, nor have I made a shelter for myself, but I have done what is evil, cruel, and defiled. When I pass on, I will meet the appropriate fate.' He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death. "
(4) "Again , someone here is perplexed, doubtful, and undecided about the good Dhamma. When he incurs a severe and debilitating illness, he thinks: 'Alas, I am perplexed, doubtful, and undecided about the good Dhamma.' He sorrows, languishes, and laments; he weeps beating his breast and becomes confused. This, too, is one subject to death who is frightened and terrified of death. "
"T hese are four subject to death that are frightened and terrified of death."
"And , brahmin, who are those subject to death that are not frightened and terrified of death? (1) "Here, someone is devoid of lust, desire, affection, thirst, passion , and craving for sensual pleasures. When he incurs a severe and debilitating illness, he does not think: 'Alas, the sensual pleasures dear to me will leave me, and I will have to leave those sensual pleasures.' He does not sorrow , languish, and lament; he does not weep beating his breast and become confused. This is one subject to death w ho is not frightened and terrified of death. "
(2) "Again , someone is devoid of lust, desire, affection, thirst, passion, and craving for the body. When he incurs a severe and debilitating illness, he does not think: 'Alas, this body dear to me will leave me, and I will have to leave this body. He does not sorrow , languish, and lament; he does not weep beating his breast and become confused. This, too, is one subject to death who is not frightened and terrified of death."
(3) " Again, someone has not done what is evil, cruel, and defiled, but has done what is good and wholesome and made a shelter for himself. When he incurs a severe and debilitating illness, he thinks: 'Indeed, I have not done anything evil, cruel, and defiled, but I have done what is good and wholesome and made a shelter for myself. When I pass on, I will meet the appropriate fate. He does not sorrow , languish, and lament; he does not weep beating his breast and become confused. This, too, is one subject to death who is not frightened and terrified of death. "
(4) "Again, someone is unperplexed, doubt-free, and decided about the good Dhamma. When he incurs a severe and debilitating illness, he thinks: 'I am unperplexed , doubt-free, and decided about the good Dhamma. He does not sorrow , languish, and lament; he does not weep beatin g his breast and become confused. This, too, is one subject to death who is not frightened and terrified of death. "
"These, brahmin, are four subject to death that are not frightened and terrified of death."
"Excellent, Master Gotama!! . . [as at 4:100 ] ... Let Master Gotama consider me a lay follower who from today has gone for refuge for life."
(Not everyone is afraid to die.)
AN 4.185 Brāhmaṇasacca Sutta: Brahmin Truths
On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Now on that occasion a number of very well-know n wanderers were residing at the wanderers' park on the bank of the river Sappini, that is, Annabhara, Varadhara, Sakuludayi, 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 river Sappini. Now on that occasion the wanderers of other sects had assembled and were sitting together when this conversation arose: "Such are the brahmin truths, such are the brahmin truths. "
Then the Blessed One approached those wanderers, sat down on a seat that was prepared, and asked them : " Wanderers, what discussion were you engaged in just now ? What was the conversation that was underway?"
"Here, Master Gotama, we had assembled and were sitting together w hen this conversation arose: 'Such are the brahmin truths, such are the brahmin truths."
"Wanderers, there are these four brahmin truths that I have proclaimed having realized them for myself with direct knowledge. What four? (1) "Here, wanderers, a brahmin says thus: ' All living beings are to be spared.' Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as 'an ascetic' or as 'a brahmin.' He does not misconceive: 'I am better' or 'I am equal' or 'I am worse. Rather, having directly known the truth in that, he is practicing simply out of sympathy and compassion for living beings." (2) "Again , a brahmin says thus: 'All sensual pleasures are impermanent, suffering, and subject to change.' Speaking thus, a brahmin speaks truth, not falsehood. H e does not, on that account, misconceive himself as 'an ascetic' or as 'a brahmin.' He does not misconceive: 'I am better' o r 'I am equal' or 'I am worse.' Rather, having directly known the truth in that, he is practicing simply for disenchantment with sensual pleasures, for their fading away and cessation."
(3) "Again , a brahmin says thus: 'All states of existence are impermanent, suffering, and subject to change.' Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as 'an ascetic' or as 'a brahmin.' He does not misconceive: 'I am better' o r 'I am equal' or 'I am worse.' Rather, having directly known the truth in that, he is practicing simply for disenchantment with states of existence, for their fading away and cessation. "
(4) "Again, wanderers, a brahmin says thus: 'I am not anywhere the belonging of anyone, nor is there anywhere anything in any place that is mine.' Speaking thus, a brahmin speaks truth, not falsehood. He does not, on that account, misconceive himself as 'an ascetic' or as 'a brahmin. ' He does not misconceive: 'I am better' or 'I am equal' or 'I am worse.' Rather, having directly known the truth in that, he is practicing the path of nothingness."
"These, wanderers, are the four brahmin truths that I have proclaimed , having realized them for myself with direct knowledge.
(The Buddha redefines the truths of the brahmins.)
AN 4.186 Ummagga Sutta: Acumen
Then a certain bhikkhu approached the Blessed One . . . and said to him: (1) "Bhante, by what is the world led? By what is the world dragged around ? When what has arisen does [the world] go under its control?"
"Good, good, bhikkhu! Your acumen is excellent. Your discernment is excellent. Your inquiry is a good one. For you have asked thus: "Bhante, by what is the world led? By what is the world dragged around? When what has arisen does [the world] go under its control?'"
"Yes, B hante." "The world, bhikkhu, is led by the mind; it is dragged around by the mind; when the mind has arisen, [the w orld] goes under its control."
Saying, "Good , Bhante," that bhikkhu delighted and rejoiced in the Blessed One's statement. Then he asked the Blessed One a further question: (2) "It is said, Bhante, 'a learned expert on the Dhamma, a learned expert on the Dhamma. In what way is one a learned expert on the Dhamma?"
"Good, good, bhikkhu! Your acumen is excellent. Your discernment is excellent. Your inquiry is a good one. For you have asked thus: 'It is said, Bhante, "a learned expert on the Dhamma, a learned expert on the Dhamma." In what way is one a learned expert on the Dhamma?'"
"Yes, Bhante." "I have taught many teachings, bhikkhu: discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and - answers. If, after learning the meaning and Dhamma of even a four-line verse, one practices in accordance with the Dhamma, that is enough for one to be called 'a learned expert on the Dhamma ."
Saying, "Good , Bhante," that bhikkhu delighted and rejoiced in the Blessed One's statement. Then he asked the Blessed One a further question: (3) "It is said , Bhante, 'learned, of penetrative wisdom ;learned, of penetrative wisdom. In what way is one learned, of penetrative wisdom ?"
"Good, good , bhikkhu! Your acumen is excellent. Your discernment is excellent. Your inquiry is a good one. For you have asked thus: 'It is said, Bhante, "learned, of penetrative wisdom ; learned, of penetrative wisdom ." In what way is one learned, of penetrative wisdom ?" "Yes, Bhante."
"Here, bhikkhu, a bhikkhu has heard:'This is suffering' and he sees the meaning of this, having pierced through it with wisdom . He has heard: "This is the origin of suffering' and he sees the meaning of this, having pierced through it with wisdom . He has heard: 'This is the cessation of suffering' and he sees the meaning of this, having pierced through it with wisdom . He has heard: "This is the way leading to the cessation of suffering' and he sees the meaning of this, having pierced through it with wisdom.. It is in this way that one is learned, of penetrative wisdom."
Saying, "Good , Bhante," that bhikkhu delighted and rejoiced in the Blessed One's statement. Then he asked the Blessed One a further question: (4) "It is said, Bhante, "a wise person of great wisdom , a wise person of great wisdom. In what way is one a wise person of great wisdom ?"
"Good, good , bhikkhu! Your acumen is excellent. Your discernment is excellent. Your inquiry is a good one. For you have asked thus: 'It is said, Bhante, "a wise person of great wisdom , a wise person of great wisdom ." In what way is one a wise person of great wisdom ?'"
"Yes, Bhante." "Here, bhikkhu, a wise person of great wisdom does not intend for his own affliction, or for the affliction of others, or for the affliction of both. Rather, when he thinks, he thinks only of his own welfare, the welfare of others, the welfare of both, and the welfare of the whole world. It is in this w ay that one is a wise person of great wisdom ."
(A monk asks a series of questions, which are praised by the Buddha.)
AN 4.187 Vassakāra Sutta: Vassakara On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the squirrel sanctuary. Then the brahmin Vassakara, the chief minister of Magadha, approached the Blessed One and exchanged greetings with him. Then, sitting to one side, he said to the Blessed One: (1) "Master Gotama, can a bad person know of a bad person: 'This fellow is a bad person'?"
"It is, brahmin, impossible and inconceivable that a bad person can know of a bad person: 'This fellow is a bad person."
(2) "Then can a bad person know of a good person: 'This fellow is a good person '?" "It is also impossible and inconceivable that a bad person can know of a good person: 'This fellow is a good person .'"
(3) "Then can a good person know of a good person: 'This fellow is a good person '?" "It is possible that a good person can know of a good person: 'This fellow is a good person ."
(4) "Then can a good person know of a bad person ;'This fellow is a bad person '?" "It is also possible that a good person can know of a bad person: 'This fellow is a bad person ."
"It is astounding and amazing, Master Gotama, how well this has been stated, by Master Gotama: 'It is, brahmin, impossible and inconceivable that a bad person can know of a bad person . . . [all as above ]. . . It is also possible that a good person can know of a bad person: "This fellow is a bad person ."'
"On one occasion, Master Gotama, the members of the brahmin Todeyya's assembly were carping against others, [saying]: 'This King Eleyya is a fool, for he has complete confidence in the ascetic Ramaputta and shows him supreme honor by paying homage to him , rising up for him, reverentially saluting him , and observing proper etiquette toward him. These vassals of King Eleyya— Yamaka, Moggalla, Ugga, Navindaki, Gandhabba, and Aggivessa— are fools as well, for they, too, have complete confidence in the ascetic Ramaputta and show him supreme honor by paying homage to him, rising up for him , reverentially saluting him , and observing proper etiquette toward him. Thereupon the brahmin Todeyya led them around by this method: 'What do you think, sirs in matters pertaining to tasks and administrative duties, to edicts and proclamations, isn't King Eleyya wise and more astute even than those who are very astute?' "
"[They replied :],'Yes, sir, in matters pertaining to tasks and administrative duties, to edicts and proclamations, King Eleyya is wise and more astute even than those who are very astute.' "'But, sirs [he said,] 'it is because the ascetic Ramaputta is wiser than the wise King Eleyya, more astute than this astute [king] in matters pertaining to tasks and administrative duties, to edicts and proclamations, that King Eleyya has complete confidence in him and shows him supreme honor by paying homage to him , rising up for him, reverentially saluting him , and observing proper etiquette toward him. "
"What do you think, sirs, in matters pertaining to tasks and administrative duties, to edicts and proclamations, are King Eleyya's vassals— Yamaka, Moggalla, Ugga, Navindaki, Gandhabba, Aggivessa— wise and more astute even than those who are very astute?' " "'Yes, sir, in matters pertaining to tasks and administrative duties, to edicts and proclamations,, King Eleyya's vassals— Yamaka . . . Aggivessa— are wise and more astute even than those who are very astu te.' '"But, sirs, it is because the ascetic Ramaputta is wiser than King Eleyya's vassals, more astute than those astute [vassals] in matters pertaining to tasks and administrative duties, to edicts and proclamations, that King Eleyya's vassals have complete confidence in him and show him supreme honor by paying homage to him , rising up for him , reverentially saluting him , and observing proper etiquette, toward him .'"
"It is astounding and amazing, Master Gotama, how well this has been stated by Master Gotama: 'It is impossible and inconceivable that a bad person can know of a bad person: "This fellow is a bad person ." It is also impossible and inconceivable that a bad person can know, of a good person: "This fellow is a good person ." It is possible that a good person can know of a good person: "This fellow is a good person." It is also possible that a good person can know of a bad person: "This fellow is a bad person ."' And now , Master Gotama, we must be going. We are busy and have much to do."
"You may go, brahmin, at your own convenience."
Then the brahmin Vassakara, the chief minister of Magadha, having delighted and rejoiced in the Blessed One's statement, rose from his seat and departed.
(The Buddha explains to Vassakāra how only a good person can judge others. Meanwhile, the followers of Todeyya complain about the King.)
AN 4.188 Upaka Sutta: Upaka
On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Then Upaka Mandikaputta approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, I hold such a thesis and view as this: If anyone carps against others and does not at all substantiate it, he is blameworthy and at fault."
"If, Upaka, anyone carping against others does not substantiate it, he is blameworthy and at fault. But you carp against others and do not substantiate it, so you are blameworthy and at fault.'"
"Bhante, just as one might catch [a fish] emerging [from the. water] with a large snare, just so, when I emerged, the Blessed One caught me with a large snare in debate."
(1) "Upaka, I have proclaimed: 'This is unwholesome.' The Tathagata has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: 'For such and such reasons, this is unwholesome.'"
(2) "Upaka, I have proclaimed: "That which is unwholesome should be abandoned' The Tathagata has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: "For such and such reasons, that which is unwholesome should be abandoned."
(3) ""Upaka, I have proclaimed : "This is wholesome. The Tathagata has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: "For such and such reasons, this is wholesome."
(4) ""Upaka, I have proclaimed : "That which is wholesome should be developed." The Tathagata has unlimited Dhamma teachings about this, with unlimited words and phrases, [declaring]: 'For such and such reasons, that which is wholesome should be developed"
Then Upaka Mandikaputta, having delighted and rejoiced in the Blessed One's statement, rose from his seat, paid homage to the Blessed One, and circumambulated him keeping the right side toward him. He then went to King Ajatasattu Vedehiputta of Magadha and reported to the king his entire conversation with the Blessed One.
When he had spoken, King Ajatasattu became angry and displeased and said to Upaka Mandikaputta: "How bold indeed is this salt-maker's boy! How rude, how impudent, in that he thinks he can attack the Blessed One, the Arahant, the Perfectly Enlightened One. Go away , Upaka, be gone! Get out of my sight!"
(If you criticize someone, you should have a good reason.)
AN 4.189 Sacchikaraṇīya Sutta: Realization
"Bhikkhus, there are these four things to be realized. What four? "There are things to be realized by the body; there are things to be realized by memory ; there are things to be realized by the eye; there are things to be realized by wisdom . "
(1) "And what, bhikkhus, are the things to be realized by the body? The eight emancipations, bhikkhus, are to be realized by the body. (2) And what are the things to be realized by memory? One's past abodes are to be realized by memory. (3) And what are the things to be realized by the eye? The passing away and rebirth of beings are to be realized by the eye. (4) And what are the things to be realized by wisdom ? The destruction of the taints is to be realized by wisdom .
"These, bhikkhus, are the four things to be realized."
(Different things are realized in different ways.)
AN 4.190 Uposatha Sutta: Uposatha
On one occasion the Blessed One w as dwelling at Savatthi in Migaramata's Mansion in the Eastern Park. Now on that occasion, on the day of the uposatha, the Blessed One was sitting surrounded by the Sangha of bhikkhus. Then, having surveyed the utterly silent Sangha of bhikkhus, the Blessed One addressed the bhikkhus: "Bhikkhus, this assembly is free from prattle; this assembly is without prattle, pure, established in the core. Such a Sangha of bhikkhus, such an assembly, is rarely seen in the world. Such a Sangha of bhikkhus, such an assembly, is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world. Even a little given to such a Sangha of bhikkhus, to such an assembly, becomes plentiful, while much given to it becomes even more plentiful. Such a Sangha of bhikkhus, such an assembly, is worth traveling many yojanas to see, even with a shoulder bag. Such is this Sangha of bhikkhus."
"There are bhikkhus in this Sangha who dwell having attained the state of devas. There are bhikkhus in this Sangha who dwell having attained the state of brahmas. There are bhikkhus in this Sangha who dwell having attained the imperturbable. There are bhikkhus in this Sangha who dwell having attained the state of noble ones. "
(1) "And how has a bhikkhu attained the state of a deva? 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. It is in this way that a bhikkhu has attained the state of a deva."
(2) "And how has a bhikkhu attained the state of a brahma? Here, a bhikkhu dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He dwells pervading one quarter with a mind imbued with compassion. . . with a mind imbued with altruistic joy . . . with a mind imbued with equanim ity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everyw here, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. It is in this way that a bhikkhu has attained the state of a brahma. "
(3) "And how has a bhikkhu attained the imperturbable? Here, with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, [perceiving] 'space is infinite' a bhikkhu enters and dwells in the base of the infinity of space. By completely surmounting the base of the infinity of space, [perceiving] 'consciousness is infinite' he enters and dwells in the base of the infinity of consciousness. By completely surmounting the base of the infinity of consciousness, [perceiving] 'there is nothing' he enters and dwells in the base of nothingness. By completely surmounting the base of nothingness, he enters and dwells in the base of neither-perception-nor-non-perception. It is in this way that a bhikkhu has attained the imperturbable. "
(4) "And how has a bhikkhu attained the state of a noble one? Here, a bhikkhu understands as it really is: 'This is suffering:' He understands as it really is: 'This is the origin of suffering.' He Understands as it really is: 'This is the cessation of suffering.' He understands as it really is: 'This is the way leading to the cessation of suffering.' It is in this way that a bhikkhu has attained the state of a noble one."
(On the Uposatha night, the Buddha praises monks of great spiritual attainments in the Saṅgha.)
V The Great Chapter : Maha Vagga
AN 4.191 Sotānugata Sutta: Followed by Ear
"Bhikkhus, when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view , four benefits are to be expected. What four?
(1) "Here, a bhikkhu masters the Dhamma: discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers. He has followed those teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view. He passes away muddled in mind and is reborn into a certain group of devas. There, the happy ones recite passages of the Dhamma to him . The arising of his memory is sluggish, but then that being quickly reaches distinction. This is the first benefit to be expected when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view."
(2) "Again , a bhikkhu masters the Dhamma: discourses . . . and questions-and-answers. He has followed those teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view. He passes away muddled in mind and is reborn into a certain group of devas. There, the happy ones do not recite passages of the Dhamma to him, but a bhikkhu with psychic potency who has attained mastery of mind teaches the Dhamma to an assembly of devas. It occurs to him : "This is the Dhamma and discipline in which I formerly lived the spiritual life. The arising of his memory is sluggish, but then that being quickly reaches distinction. Suppose a man were skilled in the sound of a kettledrum : While traveling along a high way he might hear the sound, of a kettledrum and would not be at all perplexed or uncertain about the sound; rather, he would conclude: "That is the sound of a kettle drum. So too, a bhikkhu masters the Dhamma... The arising of his memory is sluggish, but then that being quickly reaches distinction. This is the second benefit to be expected when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view . "
(3) "Again , a bhikkhu masters the Dhamma: discourses. . . and questions-and-answers. He has followed those teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view. He passes away muddled in mind and is reborn into a certain group of devas. There, the happy ones do not recite passages of the Dhamma to him , nor does a bhikkhu with psychic potency who has attained mastery of mind teach the Dhamma to an assembly of devas. However, a young deva teaches the Dhamma to an assembly of devas. It occurs to him : "This is the Dhamma and discipline in which I formerly lived the spiritual life." The arising of his memory is sluggish, but then that being quickly reaches distinction. Suppose a man were skilled in the sound of a conch. While traveling along a highway he might hear the sound of a conch and he would not be at all perplexed or uncertain about the sound; rather, he would conclude: "That is the sound of a conch. So too, a bhikkhu masters the Dhamma. The arising of his memory is sluggish, but then that being quickly reaches distinction. This is the third benefit to be expected w hen one has followed the teachings by ear, recited them verbally, examined them with the mind , and penetrated them well by view ."
(4) "Again , a bhikkhu masters the Dhamma: discourses. . . and questions-and-answers. He has followed those teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view. He passes away muddled in mind and is reborn into a certain group of devas. There, the happy ones do not recite passages of the Dhamma to him, nor does a bhikkhu with psychic potency who has attained mastery of mind teach the Dhamma to an assembly of devas, nor does a young deva teach the Dhamma to an assembly of devas. However, one being who has been spontaneously reborn reminds another who has been spontaneously reborn: 'Do you remember, dear sir? Do you remember where we formerly lived the spiritual life?' The other says: 'I remember, dear sir. I remember. The arising of his memory is sluggish, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the mud. By chance they would meet one another later in life. Then one friend would say to the other: 'Do you remember this, friend? Do you remember that, friend ?' And the other would say: 'I remember, friend, I remember.' So too, a bhikkhu masters the Dhamma . . . The arising of his memory is sluggish, but then that being quickly reaches distinction. This is the fourth benefit to be expected when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view . "
"These are the four benefits to be expected when one has followed the teachings by ear, recited them verbally, examined them with the mind, and penetrated them well by view ."
(The benefits in the next life of studying Dhamma in this life.) AN 4.192 Ṭhāna Sutta: Facts
"Bhikkhus, four facts [about people] can be known from four [other] facts. What four? (1) "By dwelling together their virtuous behavior can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise. " (2) "By dealing [with them] their integrity can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise. " (3) "In misfortune their fortitude can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise." (4) "By conversation their wisdom can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise. "
(1) "It w as said: 'By dwelling together their virtuous behavior can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise. On account of what was this said? "
Here, bhikkhus, by dwelling together with another person, one comes to know him thus: For a long time this venerable one's conduct has been broken, flawed, blemished, and blotched, and he does not consistently observe and follow virtuous behavior. This venerable one is immoral, not virtuous."
"But in another case, by dwelling together with another person, one comes to know him thus: 'For a long time this venerable one's conduct has been unbroken, flawless, unblemished, and unblotched, and he consistently observes and follows virtuous behavior. This venerable one is virtuous, not immoral."
"It w as on account of this that it was said: 'By dwelling together their virtuous behavior can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise."
(2) "Further it was said: 'By dealing [with them ] their integrity can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise. On account of what was this said? " "Here, bhikkhus, when dealing with a person , one comes to know him thus: 'This venerable one deals with one person in one way, in another way if he deals with two, in still another way if he deals with three, and in still another way if he deals with many. His dealings in one case deviate from his dealings in another. This venerable one is impure in his dealings with others, not pure in such dealings. "
"But in another case, when dealing with a person, one comes to know him thus: 'In the same way as he deals with one, he deals with two, three, or many. His dealings in one case do not deviate from his dealings in another. This venerable one is pure in his dealings with others, not impure in such dealings.' "
"It was on account of this that it was said: 'By dealing [with them ] their integrity can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise."
(3) "Further it w as said: 'In misfortune their fortitude can be known, and this only after a long time, riot casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise. On account of what was this said? "
"Here, bhikkhus, someone is afflicted with the loss of relatives, wealth, or health but he does not reflect thus: 'Human life in the world is of such a nature that the eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions, namely, gain and loss, disrepute and fame, blame and praise, and pleasure and pain.' Thus when afflicted with loss of relatives, wealth, or health, he sorrows, languishes, and laments; he weeps beating his breast and becomes confused. "
"But in another case, someone is afflicted with the loss of relatives, wealth, Or health, but he does reflect thus: 'Human life in the world is such that the eight worldly conditions revolve around the world, and the world revolves around these eight worldly conditions, namely, gain and loss, disrepute and fame, blame and praise, and pleasure and pain. Thus when afflicted with the loss of relatives, wealth, or health, he does not sorrow , languish, and lament; he does not weep beating his breast and become confused. "
"It was on account of this that it was said: 'In misfortune their fortitude can be known, and this Only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise ."
(4) "Further it was said: 'By conversation their wisdom can be known, and this only after a long time, not casually; by one who is attentive, not by one who is in attentive; and by one who is wise, not by one who is unwise. On account of what was this said? "
"Here, bhikkhus, when conversing with someone, one comes to know: 'Judging from the way this venerable one initiates, formulates, and poses a question, he is unwise, not wise. For what reason? This venerable one does not speak about matters that are deep, peaceful, sublime, beyond the sphere of reasoning, subtle, comprehensible to the wise. When this venerable one speaks on the Dhamma, he is not able to explain, teach, describe, establish, reveal, analyze, and explicate its meaning either briefly or in detail. This venerable one is unwise, not wise. Just as if a man with good sight, standing on the bank of a pond, were to see a small fish emerging, he would think: 'Judging from the way this fish emerges, from the ripples it makes; and from its force, this is a small fish, not a big one,' so too, when conversing with a person, one comes to know : 'Judging from the way this venerable one initiates, formulates, and poses a question, he is unwise, not wise."
"But in another case, when conversing with someone, one comes to know : 'Judging from the way this venerable one initiates, formulates, and poses a question, he is wise, not unwise. For what reason? This venerable one speaks about matters that are deep, peaceful, sublime, beyond the sphere of reasoning, subtle, comprehensible to the wise. When this venerable one speaks on the Dhamma, he is able to explain, teach, describe, establish, reveal, analyze, and explicate its meaning both briefly and in detail. This venerable one is wise, not unwise. Just as if a man with good sight, standing on the bank of a pond, were to see a big fish emerging, he would think: 'Judging from the way this fish emerges, from the ripples it makes, and from its force, this is a big fish, not a small one.' so too, when conversing with someone, one comes to know: 'Judging from the way this venerable one initiates, formulates, and poses a question, he is wise, not unwise."
"It was on account of this that it was said: 'By conversation their wisdom can be known, and this only after a long time, not casually; by one who is attentive, not by one who is inattentive; and by one who is wise, not by one who is unwise.' "
"These, bhikkhus, are the four facts [about people] that can be known from four [other] facts."
(Ways of assessing a person’s morality, integrity, resilience, and wisdom.)
AN 4.193 Bhaddiya Sutta: Bhaddiya
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Bhaddiya the Licchavi approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Bhante, I have heard this: The ascetic Gotama is a magician who knows a converting magic by which he converts the disciples of teachers of other sects. Do those who speak thus state what has been said by the Blessed One and not misrepresent him with what is contrary to fact? Do they explain in accordance with the Dhamma so that they do not incur any reasonable criticism or ground for censure? For we do not want to misrepresent the Blessed One."
"Come, Bhaddiya, do not go by oral tradition, by lineage of teaching, by hearsay , by a collection of scriptures, by logical reasoning, by inferential reasoning, by reasoned cogitation , by the acceptance of a view after pondering it, by the seeming competence [of a speaker], or because you think: 'The ascetic is our guru.' But w hen you know for yourself: 'These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if accepted and undertaken, lead to harm and suffering,' then you should abandon them ." (1) "What do you think, Bhaddiya? When greed arises in a person, is it for his welfare or for his harm ?" "For his harm , Bhante." "Bhaddiya, a greedy person, overcome by greed , with mind obsessed by it, destroys life, takes what is not given, transgresses with another's wife, and speaks falsehood; and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?" "Yes, Bhante."
(2) "What do you think, Bhaddiya? When hatred . . . (3) . . . delusion . . . (4) . . . vehemence arises in a person, is it for his welfare or for his harm ? " "For his harm , Bhante." "Bhaddiya, a vehement person, overcome and with mind obsessed by vehemence, destroys life. . . and he encourages others to do likewise. Will that lead to his harm and suffering for a long time?" "Yes, Bhante." "What do you think, Bhaddiya? Are these things wholesome or unwholesome?" "Unwholesome, Bhante." "Blameworthy or blameless?" "Blameworthy, Bhante." "Censured or praised by the wise?" "Censured by the wise, Bhante." "Accepted and undertaken, do they lead to harm and suffering or not, or how do you take it?" "Accepted and undertaken, these things lead to harm and suffering. So we take it."
"Thus, Bhaddiya, when we said: 'Come, Bhaddiya, do not go by oral tradition . . . . But when you know for yourself: "These things are unwholesome; these things are blameworthy; these things are censured by the wise; these things, if undertaken and practiced , lead to harm and suffering," then you should abandon them,' it is because of this that this was said. "
"Come, Bhaddiya, do not go by oral tradition, by lineage o f teaching; by hearsay , by a collection of texts, by logical reasoning, by inferential reasoning, by reasoned cogitation , by the acceptance o f a view after pondering it, by the seeming competence [of a speaker], or because you think: 'The ascetic is our guru. But when you know for yourself: 'These things are wholesome; these things are blameless; these things are praised by the wise,' these things, if accepted and undertaken, lead to welfare and happiness,' then you should live in accordance with them ."
(1) "What do you think, Bhaddiya? When non -greed arises in a person, is it for his welfare or for his harm ?" "For his welfare, Bhante." "Bhaddiya, a person without greed, not overcome by greed, his mind not obsessed by it, does not destroy life, take what is not given, transgress with another's wife, or speak falsehood; nor does he encourage others to do likewise. Will that lead to his welfare and happiness for long time?" "Yes, Bhante."
(2) "What do you think, Bhaddiya? When non -hatred . . . (3)... non-delusion . . . (4)... non-vehemence arises in a person, is it for his welfare or his harm ?" "For his welfare, Bhante."
"Bhaddiya, a non-vehement person, not overcome b y vehemence, his mind not obsessed by it, does not destroy life... nor does he encourage others to do likewise. Will that lead to his welfare and happiness for a long time?" "Yes, Bhante."
"What do you think, Bhaddiya? Are these things wholesome or unwholesome?" "Wholesome, Bhante." "Blameworthy or blameless?" "Blameless, Bhante." "Censured or praised by the wise?" "Praised by the wise, Bhante." "Accepted . and undertaken , do they lead to welfare and happiness or not, or how do you take it?" "Accepted and undertaken , these things lead to welfare and happiness. So we take it."
"Thus, Bhaddiya, when we said: "Come, Bhaddiya, do not go by oral tradition . . . But when you know for yourself: "These things are wholesome; these things are blameless; these things are praised by the wise; these things, if accepted and undertaken, lead to welfare and happiness," then you should live in accordance with them,' it is because of this that this was said. "
"Bhaddiya, the good persons in the world encourage their disciples thus: "Come, good man, you should, constantly remove greed. When you constantly remove greed, you will not do any action born of greed, whether by body, speech or mind. You should constantly remove hatred. When you constantly remove hatred, you will not do any action born of hatred, whether by body, speech, or mind. You should constantly remove delusion. When you constantly remove delusion, you will not do any action born of delusion.' whether by body, speech, or mind. You should constantly remove vehemence. When you constantly remove vehemence, you will not do any action born of vehemence, whether by body, speech, or mind."
When this was said, Bhaddiya the Licchavi said to the Blessed One: "Excellent, Bhante!... [as at 4:111]... Let the Blessed One consider me a lay follower who from today has gone for refuge for life."
"Now , Bhaddiya, did I say to you: 'Come, Bhaddiya, be my disciple and I will be your teacher?'" "Surely not, Bhante." "But, Bhaddiya, though I speak thus and declare [my teaching] in such a way , some ascetics and brahmins untruthfully, baselessly, falsely, and wrongly misrepresent me when they say: 'The ascetic Gotama is a magician who knows a converting magic by which he converts the disciples of teachers of other sects.'"
"Excellent is that converting magic, Bhante! Good is that converting magic! If my beloved relatives and family members would be converted by this conversion, that would lead to their welfare and happiness for a long time. If all khattiyas would be converted by this conversion, that would lead to their welfare and happiness for a long time. If all brahmins .. . vessas . . . suddas would be converted by this conversion, that would lead to their welfare and happiness for a long time."
"So it is, Bhaddiya, so it is! If all khattiyas would be converted by this conversion toward the abandoning of unwholesome qualities and the acquisition of wholesome qualities, that would lead to their welfare and happiness for a long time. If all brahmins .... vessas . . . suddas would be converted by this conversion toward the abandoning of unwholesome qualities and the acquisition of wholesome qualities, that would lead to their welfare and happiness for a long time. If the world with its devas, Mara, and Brahma, this population with its ascetics and brahmins, its devas and humans, would be converted by this conversion toward the abandoning of unwholesome qualities and the acquisition of wholesome qualities, that would lead to the welfare and happiness of the world for a long time. If these great sal trees would be converted by this conversion toward the abandoning of unwholesome qualities and the acquisition of wholesome qualities, that would lead to the welfare and happiness even of these great sal trees for a long time, if they could choose. How much more then for a human being!"
(The Buddha is accused of using magic to convert followers.)
AN 4.194 Sāmugiya Sutta: Sapuga
On one occasion the Venerable Ananda was dwelling among the Koliyans near the Koliyan town named Sapuga. Then a number of young Koliyans from Sapuga approached the Venerable Ananda, paid homage to him , and sat down to one side. The Venerable Ananda then said to them : "Byagghapajjas, there are these four factors of striving for purity that the Blessed One, the! Arahant, the Perfectly Enlightened One, knowing and seeing, has rightly expounded for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method , for the realization of nibbana. What four? The factor of striving for purity of virtuous behavior, the factor of striving for purity of mind, the factor of striving for purity of view , and the factor of striving for purity of liberation."
(1) "And what, Byagghapajjas, is the factor of striving for purity of virtuous behavior? Here, a bhikkhu is virtuous . . . [as at 4 :181 ]... he trains in them . This is called purity of virtuous behavior. The desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear com prehension [applied with the intention]: 'In just such a way I will fulfill purity of virtuous behavior that I have not yet fulfilled or assist with wisdom in various respects purity of-virtuous behavior that I have fulfilled'— this is called the factor of striving for purity of virtuous behavior. "
(2) “And what, Byagghapajjas, is the factor of striving for purity of mind? Here, secluded from sensual pleasures . . . a bhikkhu enters and dwells in the fourth jhana. This is called purity of mind. The desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear com prehension [applied with the intention]: 'In just such a way I will fulfill purity of mind that I have not yet fulfilled or assist with wisdom in various respects purity of mind that I have fulfilled'— this is called the factor of striving for purity of mind."
(3) "And what, Byagghapajjas, is the factor of striving for purity of View? Here, a bhikkhu understands as it really is: 'This is suffering'. . . 'This is the way leading to the cessation of suffering.' This is called purity of view . The desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension [applied with the intention]: 'In just such a way I will fulfill purity of view that I have not yet fulfilled or assist with wisdom in various respects purity of view that I have fulfilled'— this is called the factor of striving for purity of view. "
(4) "And what, Byagghapajjas, is the factor of striving for purity of liberation? That same noble disciple, possessing this factor of striving for purity of virtuous behavior, this factor of striving for purity of mind, and this factor of striving for purity of view, detaches his mind from the things that cause attachment and emancipates his mind through the things that bring emancipation. He thereby reaches right liberation. This is called purity of liberation. The desire, effort, zeal, enthusiasm, indefatigability, mindfulness, and clear comprehension [applied with the intention]: 'In just such a way I will fulfill purity of liberation that I have not yet fulfilled or assist with wisdom in various respects purity of liberation that I have fulfilled'— this is called the factor of striving for purity of liberation."
"These, Byagghapajjas, are the four factors of striving for purity that the Blessed One, the Arahant, the Perfectly Enlightened One, knowing and seeing, has rightly expounded for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of pain and dejection, for the achievement of the method, for the realization of nibbana."
(Making an effort to be pure in morality, mind, view, and freedom.)
AN 4.195 Vappasutta: Vappa
On one occasion the Blessed One Was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park. Then Vappa the Sakyan, a disciple of the Niganthas, approached the Venerable Mahamoggallana, paid homage to him, and sat down to one side. The Venerable Mahamoggallana then said to him: ''Here, Vappa, if one is restrained by body, speech, and mind, then, with the fading away of ignorance and the arising of true knowledge, do you see anything on account of which taints productive of painful feeling might flow in upon such a person in future lives?"
"I do see such a possibility, Bhante. In the past one did an evil deed whose result has not yet ripened. On that account taints productive of painful feeling might flow in upon a person in some future life." While this conversation between the Venerable Mahamoggallana and Vappa the Sakyan was underway, in the evening the Blessed One emerged from seclusion and went to the attendance hall. He sat down on the appointed seat and said to the Venerable Mahamoggallana: "What, Moggallana, was the discussion that you were engaged in just now ? And what was the conversation of yours that was underway?"
[The Venerable Mahamoggallana here relates his entire conversation with Vappa the Sakyan, concluding:] "This, Bhante, was the conversation I was having with Vappa the Sakyan when the Blessed One arrived."
Then the Blessed One said to Vappa the Sakyan: "If, Vappa, you would admit what should be admitted and reject what should be rejected; and if, when you do not understand the meaning of my words, you would question me about them further, saying: 'How is this, Bhante? What is the meaning of this?'; then we might discuss this."
"Bhante, I will admit to the Blessed One what should be admitted and reject what should be rejected; and when I do not understand the meaning of his words, I will question him about them further, saying: 'How is this, Bhante? What is the meaning of this?' So let's discuss this."
(1) "What do you think, Vappa? Those taints, distressing and feverish, that might arise because of bodily undertakings do not occur when one refrains from them . He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Do you see, Vappa, anything on account of Which taints productive of painful feeling might flow in upon such a person in future lives?" "No, Bhante."
(2) "What do you think, Vappa? Those taints, distressing and feverish, that might arise because of verbal undertakings do not occur when one refrains from them . He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Do you see, Vappa, anything on account of which taints productive of painful feeling might flow in upon such a person in future lives?" "No, Bhante."
(3) "What do you think, Vappa? Those taints, distressing and feverish, that might arise because of mental undertakings do not occur when one refrains from them . He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing away is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Do you see, Vappa, anything on account of which taints productive of painful feeling might flow in upon such a person in future lives?" "No, Bhante."
(4) "What do you think, Vappa? With the fading away of ignorance and the arising of true knowledge, those taints, distressing and feverish, that arise with ignorance as condition no longer occur. He does not create any new kamma and he terminates the old kamma having contacted it again and again. The wearing aw ay is directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise. Do you see, Vappa, anything on account of which taints productive of painful feeling might flow in upon such a person in future lives?" "No , Bhante."
"A bhikkhu thus perfectly liberated in mind, Vappa, achieves six constant dwellings. Having seen a form with the eye, he is neither joyful nor saddened, but dwells equanimous, mindful and clearly comprehending. Having heard a sound with the ear . . . Having smelled an odor with the nose . . . Having experienced a taste with the tongue. . . Having felt a tactile object with the body . . . Having cognized a mental phenomenon with the mind, he is neither joyful nor saddened , but dwells equanimous, mindful and clearly comprehending. "
"When he feels a feeling terminating with the body, he understands: 'I feel a feeling terminating with the body.' When he feels a feeling terminating with life, he understands: 'I feel a feeling terminating with life.' He understands: "With the breakup of the body, following the exhaustion of life, all that is felt, not being delighted in, will become cool right here."
"Suppose, Vappa, a shadow is seen on account of a stump. Then a m an would com e along bringing a shovel and a basket. He would cut down the stump at its foot, dig it up, and pull out the roots, even the fine rootlets and root-fibers. He would cut the stump into pieces, split the pieces, and reduce them to slivers. Then he would dry the slivers in the wind and sun, burn them in a fire, and reduce them to ashes. Having done so, he would winnow the ashes in a strong wind or let them be carried away by the swift current of a river. Thus the shadow , that depended on that stump would be cut off at the root, made like a palm stump, obliterated so that it is no more subject to future arising."
"So too, Vappa, a bhikkhu thus perfectly liberated in mind achieves six constant dwellings. Having seen a form with the eye . . . Having cognized a mental phenomenon with the mind, he is neither joyful nor saddened, but dwells equanimous, mindful and clearly comprehending. When he feels a feeling terminating with the body, he understands . . . "With the breakup of the body.. following the exhaustion of life, all that is felt, not being delighted in, will become cool right here."
When this was Said, Vappa the Sakyan , a disciple of the Niganthas, said to the Blessed One: "Suppose, Bhante, there was a man in quest of profit who raised horses for sale, but he would not gain a profit and instead would only reap weariness and distress. Just so, in quest of profit, I attended upon the foolish Niganthas, but I did not gain a profit and instead only reaped weariness and distress. Starting today, whatever confidence I had in the foolish Niganthas, I winnow in a strong wind or let it be carried away by the current of a river. "
"Excellent, Bhante!.. .. Let the Blessed One consider me as a lay follower who from today has gone for refuge for life."
(A discussion with a Jain on whether someone with purified understanding can experience the results of bad karma in the next life.)
AN 4.196 Salha Sutta: Salha
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood. Then Salha the Licchavi and Abhaya the Licchavi app roached the Blessed One, paid homage to him, and sat down to one side.
Salha the Licchavi then said to the Blessed One: "Bhante, there are some ascetics and brahmins who proclaim the crossing of the flood through two things: by means of purification of virtuous behavior and by means of austerity and disgust. What does the Blessed One say about this?"
"I say, Salha, that purification of virtuous behavior is one of the factors of asceticism. But those ascetics and brahmins who advocate austerity and disgust, who regard austerity and disgust as the essence, and who adhere to austerity and disgust are incapable of crossing the flood. Also, those ascetics and brahmins whose bodily, verbal, and mental behavior and impure, and whose livelihood is impure, are incapable of knowledge and vision, of unsurpassed enlightenment. "
"Suppose, Salha, a man desiring to cross a river were to take a sharp axe and enter a grove. There he would see a large sal sapling, straight, fresh, without a fruit-bud core. He would cut it down at its root, cut off the top , completely strip off the branches and foliage, trim it with axes, trim it further with hatchets, scrape it with a scraping tool, polish it with a stone ball, and set out to cross the river. What do you think, Salha? Could that man cross the river?"
"No , Bhante. For what reason? Because although that sal sapling has been thoroughly prepared externally, it has not been purified within. It can be expected that the sal sapling will sink and the man will meet with calamity and disaster."
"So too, Salha, those ascetics and brahmins who advocate austerity and disgust, who regard austerity and disgust as the essence, and who adhere to austerity and disgust are incapable of crossing the flood. Also, those ascetics and brahmins whose bodily, verbal, and mental behavior are impure, and whose livelihood is impure, are incapable of knowledge and vision, of unsurpassed enlightenment. "
"But, Salha, those ascetics and brahmins who do not advocate austerity and disgust, who do not regard austerity and disgust as the essence, and who do not adhere to austerity and disgust are capable of crossing the flood. Also, those ascetics and brahmins whose bodily, verbal, and mental behavior are pure, and whose livelihood is pure, are capable of knowledge and vision, of unsurpassed enlightenment. "
"Suppose, Salha, a man desiring to cross a river were to take a sharp axe and enter a grove. There he would see a large sal sapling, straight, fresh, without a fruit-bud core. He would cut it down at its root, cut off the top, completely strip off the branches and foliage, trim it- with axes, trim it further with hatchets, take a chisel and thoroughly cleanse it within, scrape it with a scraping tool, polish it with a stone ball, and make it into a boat. Then he would equip it with oars and a rudder and set out to cross the river. What do you think, Salha? Could that man cross the river?"
"Yes, Bhante. For what reason? Because that sal sapling has been thoroughly prepared externally, well purified within, made into a boat, and equipped with oars and a rudder. It can be expected that the sal sapling will not sink and the man will safely reach the other shore."
(1) "So too, Salha, those ascetics and brahmins who do not advocate austerity and disgust, who do not regard austerity and disgust as the essence, and who do not adhere to austerity and disgust are capable of crossing the flood. Also, those ascetics and brahmins whose bodily, verbal, and mental behavior are pure, and whose livelihood is pure, are capable of knowledge and vision, of Unsurpassed enlightenment. "
"Even though a warrior knows many different feats that can be done with arrows, it is only if he possesses three qualities that he is worthy of a king, an accessory of a king, and reckoned a factor of kingship. What three? He is a long-distance shooter, a sharp-shooter, and one who splits a great body. "
(2) “Just as the warrior is a long-distance shooter, so too the noble disciple has right concentration. Whatever kind of form there is— whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— a noble disciple with right concentration sees all form as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not myself.' Whatever kind of feeling there is . . . Whatever kind of perception there is . . . Whatever kind of volitional activities there are . . . Whatever kind of consciousness there is— whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near— a noble disciple with right concentration sees all consciousness as it really is with correct wisdom thus: 'This is not mine, this I am not, this is not myself."
(3) "Just as the warrior is a sharp-shooter, so too the noble disciple has right view. The noble disciple with right view understands as it really is: "This is suffering.' He understands as it really is: 'This is the origin of suffering.' He understands as it really is: 'This is the cessation of suffering.' He understands as it really is: 'This is the way leading to the cessation of suffering ."
(4) "Just as the warrior splits a great body, so too the noble disciple has right liberation. The noble disciple with right liberation has split the great m ass of ignorance ."
(The practice of self-torture doesn’t purify you internally.)
AN 4.197 Mallikadevisutta: Mallika
On one occasion the Blessed One w as dwelling at Savatthi, in Jeta's Grove, Anathapindika's Park . Then Queen Mallika approached the Blessed One, paid homage to him , sat down to one side, and said to him: (1) "Bhante, why is it that some women here are (i) ugly, ill formed, and unsightly; (ii) poor, destitute, and indigent; and (iii) lacking in influence? (2) And why is it that some are (i) ugly, ill formed, and unsightly; but (ii) rich, with great wealth and property; and (iii) influential? (3) And why is it that some women here are (i) beautiful, attractive, an d graceful, possessing supreme beauty of complexion ; but (ii) poor, destitute, and indigent; and (iii) lacking in influence? (4) And why is it that some are (i) beautiful, attractive, and graceful, possessing supreme beauty of complexion; (ii) rich, with great wealth and property; and (iii) influential?"
(1) "Here , Mallika, (i) some woman is prone to anger and easily exasperated . Even if she is criticized slightly she loses her temper and becomes irritated, hostile, and stubborn; she displays anger, hatred, and bitterness, (ii) She does not give things to ascetics or brahmins: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting, (iii) And she is envious, one who envies, resents, and begrudges the gain, honor, respect, esteem , homage, and worship given to others. When she passes away from that state, if she comes back to this world, wherever she is reborn (i) she is ugly, ill formed, and unsightly; (ii) poor, destitute, and indigent; and (iii) lacking in influence. "
(2) "Another woman is (i) prone to anger and easily exasperated. . (ii) But she gives things to ascetics or brahmins-. . . (iii) And she is without envy, one who does not envy , resent, or begrudge the gain, honor, respect, esteem , homage, and worship given to others. When she passes away from that state, if she comes back to this world, wherever she is reborn (i) she is ugly, ill formed, and unsightly; (ii) but she is rich, with great wealth and property; and (iii) influential. "
(3) "Still another woman is (i) not prone to anger or often exasperated . Even if she is criticized a lot she does not lose her temper and become irritated, hostile, and stubborn; she does not display anger, hatred, and bitterness, (ii) But she does not give things to ascetics or brahmins (iii) And she is envious, one who envies, resents, and begrudges the gain, honor, respect, esteem , homage, and worship given to others. When she passes away from that state, if she comes back to this world , wherever she is reborn (i) she is beautiful, attractive, and graceful, possessing supreme beauty of complexion; (ii) but she is poor, destitute, with little wealth; (iii) and lacking in influence."
(4) "And still another woman is (i) not prone to anger or often exasperated (ii) And she gives things to ascetics or brahmins. . . . (iii) And she is without envy, one who does not envy, resent, or begrudge the gain, honor, respect, esteem , homage, and worship given to others. When she passes away from that state, if she comes back to this world, wherever she is reborn (i) she is beautiful, attractive, and graceful, possessing supreme beauty of complexion; (ii) rich, with great wealth and property; and (iii) influential. " "This, Mallika, is why some women here are (i) ugly, ill formed, and unsightly; (ii) poor, destitute, and indigent; and (iii) lacking in influence. This is why some are (i) ugly, ill formed, and unsightly; but (ii) rich, with great wealth and property ; and (iii) influential. This is why some women here are (i) beautiful, attractive, and graceful, possessing supreme beauty of complexion; but (ii) poor, destitute, and indigent; and (iii) lacking in influence. This is why some are (i) beautiful, attractive, and graceful, possessing supreme beauty of complexion ; (ii) rich, with great wealth and property; and (iii) influential."
When this was said, Queen Mallika said to the Blessed One: "I suppose, Bhante, (i) that in some earlier life I was prone to anger and often exasperated ; that even when I was criticized slightly I lost my temper and became irritated, hostile, and stubborn, and displayed anger, hatred, and bitterness. Therefore I am now ugly, ill formed, and unsightly, (ii) But I suppose that in some earlier life I gave things to ascetics or brahmins .. . bedding, dwellings, and lighting. Therefore I am now rich, with great wealth and property, (iii) And I suppose that in some earlier life I was without envy, not one who envied, resented, and begrudged the gain, honor, respect, esteem , homage, and worship given to others. Therefore I am now influential. In this court there are girls of khattiya, brahmin, and householder families over whom I exercise command. "
"From today, Bhante, (i) I will not be prone to anger and often exasperated . Even w hen I am criticized a lot I will not lose my temper and become irritated, hostile, and stubborn; I will not display anger, hatred, and bitterness, (ii) And I will give things to ascetics or brahmins: food and drink; clothing and vehicles; garlands, scents, and unguents; bedding, dwellings, and lighting. (iii) And I will not be envious, one who envies, resents, and begrudges the gain, honor, respect, esteem , homage, and worship given to others. "
"Excellent, Bhante!. . . [as at 4 :111 ]... Let the Blessed One consider me a lay follower who from today has gone for refuge for life."
(Queen Mallikā asks about the karmic causes of beauty, wealth, and power.)
AN 4.198 Attantapasutta: Self-Torment
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) Here, a certain kind of person torments himself and pursues the practice of torturing himself. (2) But another kind of person torments others and pursues the practice of torturing others. (3) Still another kind of person torments himself and pursues the practice of torturing himself, and also torments others and pursues the practice of torturing others. (4) And still another kind of person does not torment himself or pursue the practice of torturing himself, and does not torment others or pursue the practice of torturing others. Since he torments neither himself nor others, in this very life he dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine."
(1) "And how , bhikkhus, is a person one who torments himself and pursues the practice of torturing himself? Here, a certain person goes naked, rejecting conventions, licking his hands, not coming when asked, not stopping when asked; he does not accept food brought or food specially made or an invitation to a meal; he receives nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman nursing a child, from a woman being kept by a man , from where food is advertised to be distributed, from w here a dog is waiting, from where, flies are buzzing; he accepts no fish or meat, he drinks no liquor, wine, or fermented brew. H e keeps to one house [on alms round], to one morsel of food; he keeps to two houses, to two morsels. . . he keeps to seven houses, to seven morsels. He lives on one saucer a day, on two saucers a day . . . on seven saucers a day. He takes food once a day, once every two days . . . once every seven days; thus even up to once every fortnight, he dwells pursuing the practice of taking food at stated intervals. "
"He is an eater of greens or millet or forest rice or hide-parings or moss or rice bran or rice scum or sesame flour or grass or cow dung. He subsists on forest roots and fruits; he feeds on fallen fruits. "
"He wears hem probes, robes of hemp-mixed cloth , robes made from shrouds, rag-robes, tree bark, antelope hides, strips of antelope hide,'robes of kusa grass, bark fabric, or wood -shavings fabric; a mantle made of head hair or of animal wool, a covering made of owls' wings. "
"He is one who pulls out hair and beard, pursuing the practice of pulling out hair and beard. He is one who stands continuously, rejecting seats. He is one who squats continuously, devoted to maintaining the squatting position. He is one who uses a mattress of thorns; he makes a mattress of thorns his bed. He dwells pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways he dwells pursuing the practice of tormenting and mortifying the body. It is in this way that a person torments himself and pursues the practice of torturing himself. "
(2) "And how is a person one who torments others and pursues the practice of torturing others? Here, a certain person is a butcher of sheep, a butcher of pigs, a fowler, a trapper of wild beasts, a hunter, a fisherman, a thief, an executioner, a prison warden, or one who follows any other such bloody occupation. It is in this way that a person is one who torments others and pursues the practice of torturing others."
(3) "And how is a person one who torments himself and pursues the practice of torturing himself and also torments others and pursues the practice of torturing others? Here, some person is a head -anointed khattiya king or an affluent brahmin. Having had a new sacrificial temple built to the east of the city, and having shaved off his hair and beard, dressed himself in rough antelope hide, and greased his body with ghee and oil, scratching his back with a deer's horn, he enters the sacrificial temple together with his chief queen and his brahmin high priest. There he lies down on the bare ground strewn with grass. The king lives on the milk in the first teat of a cow with a calf of the same color while the chief queen lives on the milk in the second teat and the brahmin high priest lives on the milk in the third teat; the milk in the fourth teat they pour onto the fire, and the calf lives on what is left. He says: 'Let so many bulls be slaughtered for sacrifice, let so many bullocks be slaughtered for sacrifice, let so many heifers be slaughtered for sacrifice, let so many goats be slaughtered for sacrifice, let so many sheep be slaughtered for sacrifice, let so many trees be felled for the sacrificial posts, let so much grass be cut for the sacrificial grass. And then his slaves, messengers, and servants make preparations,weeping with tearful faces, being spurred on by threats of punishment and by fear. It is in this way that a person is one who torments himself and pursues the practice of torturing himself and who also torments others and pursues the practice of torturing others. "
(4) "And how is a person one who does not torment himself or pursue the practice of torturing himself and does not torment others or pursue the practice of torturing others— the one who, since he torments neither himself nor others, in this very life dwells hungerless, quenched and cooled, experiencing bliss, having him self become divine? "Here, bhikkhus, 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. Having realized with his own direct knowledge this world with its devas, Mara, and Brahma, this population with its ascetics and brahmins, with its devas and humans, he makes it known to others. He teaches the Dhamma that is good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing; he reveals the perfectly complete and pure spiritual life. "
"A householder or householder's son or one born in some other clan hears this Dhamma. He then acquires faith in the Tathagata and considers thus: 'Household life is crowded and dusty; life gone forth is wide open. It is not easy, while living at home, to lead the spiritual life that is utterly perfect and pure as a polished conch shell. Suppose I shave off my hair and beard , put on ochre robes, and go forth from the household life into homelessness.' On a later occasion, having abandoned a small or a large fortune, having abandoned a small or a large circle of relatives, he shaves off his hair, and beard, puts on ochre robes, and goes forth from the household life into homelessness. "
"Having thus gone forth and possessing the bhikkhus' training and way of life, having abandoned the destruction of life, he abstains from the destruction of life; with the rod and weapon laid aside, conscientious and kindly, he dwells compassionate toward all living beings. Having abandoned the taking of what is not given, he abstains from taking what is not given; he takes only what is given, expects only what is given, and dwells honestly without thoughts of theft. Having abandoned sexual activity, he observes celibacy, living apart, abstaining from sexual intercourse, the common person's practice. "
"Having abandoned false speech, he abstains from false speech; he speaks truth, adheres to truth; he is trustworthy and reliable, no deceiver of the world. Having abandoned divisive speech, he abstains from divisive speech; he does not repeat elsewhere what he has heard here in order to divide [those people] from these, nor does he repeat to these what he has heard elsewhere in order to divide [these people] from those; thus he is one who reunites those who are divided, a promoter of unity, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord- Having abandoned harsh speech, he abstains from harsh speech; he speaks words that are gentle, pleasing to the ear, lovable, words that go to the heart, courteous words that are desired by many people and agreeable to many people. Having abandoned idle chatter, he abstains from idle chatter; he speaks at a proper time, speaks what is truthful, speaks what is beneficial, speaks on the Dhamma and the discipline; at the proper time he speaks such words as are worth recording, reasonable, succinct, and beneficial. "
"He abstains from injuring seeds and plants. He eats once a day, abstaining from eating at night and outside the proper time. He abstains from dancing, singing, instrumental music, and unsuitable shows. He abstains from adorning and beautifying himself by wearing garlands and applying scents and unguents. He abstains from high and large beds. He abstains from accepting gold and silver, raw grain, raw meat, women and girls, men and women slaves, goats and sheep,' fowl and pigs, elephants, cattle, horses, and mares, fields and land. He abstains from going on errands and running messages; from buying and selling; from cheating with weights, metals, and measures; from accepting bribes, deceiving, defrauding, and trickery. He abstains from wounding, murdering, binding, brigandage, plunder, and violence. "
"He is content with robes to protect his body and alms food to maintain his stomach, and wherever he goes he sets out taking only these with him . Just as a bird, wherever it goes, flies with its wings as its only burden, so too, a bhikkhu is content with robes to protect his body and alms food to maintain his stomach, and wherever he goes he sets out taking only these with him. Possessing this aggregate of noble virtuous behavior, he experiences blameless bliss within himself. "
"Having seen a form with the eye, he does not grasp at 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, he does not grasp at 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. Possessing this noble restraint of the faculties, he experiences unsullied bliss within himself. "
"He acts with clear comprehension when going forward and returning; he acts with clear comprehension when looking ahead and looking away ; he acts with clear comprehension when bending and stretching his limbs; he acts with clear comprehension when wearing his robes and carrying his outer robe and bowl; he acts with clear comprehension when eating, drinking, consuming food, and tasting; he acts with clear comprehension when defecating and urinating; he acts with clear comprehension when walking, standing, sitting, falling asleep, waking up, talking, an d keeping silent. "
"Possessing this aggregate of noble virtuous behavior, and this noble restraint of the faculties, and this noble mindfulness and clear comprehension, he resorts to a secluded lodging: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground , a jungle thicket, an open space, a heap of straw. "
"After his meal, on returning from his alms round, he sits down, folding his legs crosswise, straightening his body, and establishing mindfulness in front of him . Having abandoned longing for the world , he dwells with a mind free from longing; he purifies his mind from longing. Having abandoned ill will and hatred, he dwells with a mind free from ill will, compassionate toward all living beings; he purifies his mind from ill will and hatred. Having abandoned dullness and drowsiness, he dwells free from dullness and drowsiness, percipient of light, mindful and clearly comprehending; he purifies his mind from dullness and drowsiness. Having abandoned restlessness and remorse, he dwells without agitation, with a mind inwardly peaceful; he purifies his mind from restlessness and remorse. Having abandoned doubt, he dwells having gone beyond doubt, u n perplexed about wholesome qualities; he purifies his mind from doubt. "
"Having thus abandoned these five hindrances, defilements of the mind, qualities that weaken wisdom , secluded from sensual pleasures, secluded from unwholesome states, he 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. "
"When his mind, has been concentrated in this way, purified, cleansed, unblemished, rid of defilement, malleable, wieldy, steady, and attained to imperturbability, he directs it to the know ledge of the recollection of past abodes. . . [as in 3:58 ]... to the knowledge of the passing away and rebirth of beings . . . [as in 3:58]... to the knowledge of the destruction of the taints. He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the way leading to the cessation of suffering.' He understands as it really is: 'These are the taints'; he understands as it really is: 'This is the origin of the taints'; he understands as it really is: 'This is the cessation of the taints'; he understands as it really is: 'This is the way leading to the cessation of the taints.' "
"When he knows and sees thus, his mind is liberated from the taint of sensuality, from the taint of existence, and from the taint of ignorance. When it is liberated there comes the knowledge: 'It's liberated.' He understands: 'Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being.' "
"It is in this way that a person is one who does not torment himself or pursue the practice of torturing himself and who does not torment others or pursue the practice of torturing others— one who, since he torments neither him self nor others, in this very life dwells hungerless, quenched and cooled, experiencing bliss, having himself become divine. "
"These, bhikkhus, are the four kinds of persons found existing in the world."
(Those who torture themselves and others, and those who do not.)
AN 4.199 Tanhasutta: Craving
"Bhikkhus, I will teach you about craving — the ensnarier, streaming, widespread, and sticky— by which this world has been smothered and enveloped, and by which it has become a tangled skein, a knotted ball of thread , a mass of reeds and rushes, so that it does not pass beyond the plane of misery, the bad destination, the lower world , samsara. Listen and attend closely; I will speak." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: "And what, bhikkhus, is craving— the ensnarer, streaming, widespread, and sticky— by which this world has been smothered and enveloped, and by which it has become a tangled skein, a knotted ball of thread, a mass of reeds and rushes, so that it does not pass beyond the plane of misery, the bad destination, the lower world, samsara? "
"There are, bhikkhus, these eighteen currents of craving related to the internal and eighteen currents of craving related to the external. And what are the eighteen currents of craving related to the internal? When there is [the notion] 'I am' there are [the notions] 'I am thus,' 'I am just so,' 'I am otherwise,' 'I am lasting,' 'I am evanescent,' 'I maybe,' 'I may be thus,' 'I may be just so,' 'I may be otherwise,' 'May I be,' 'May I be thus,' 'May I be just so,' 'May I be otherwise,' 'I shall be,' 'I shall be thus,' 'I shall be just so,' 'I shall be otherwise.' These are the eighteen currents of craving related to the internal."
"And what are the eighteen currents of craving related to the external? When there is [the notion],' I am because of this' there are [the notions], 'I am thus because of this,' 'I am just so because of this,' 'I am otherwise because of this,' 'I am lasting because of this', 'I am evanescent because of this,' 'I may be because of this,' 'I may be thus because of this', 'I may be just so because of this, ' 'I may be otherwise because of this,' 'May I be because of this,' 'May I be thus because of this,' 'May I be just so because of this,' 'May I be otherwise because of this,' 'I shall be because of this,' 'I shall be thus because of this,' 'I shall be just so because of this,' 'I shall be otherwise because of this.' These are the eighteen currents of craving related to the external. "
"Thus there are eighteen currents of craving related to the internal, and eighteen currents of craving related to the external. These are called the thirty-six currents of craving. There are thirty-six such currents of craving pertaining to the past, thirty-six pertaining to the future, and thirty-six pertaining to the present. So there are one hundred and eight currents of craving. "
"This, bhikkhus, is that craving-— the ensnarer, streaming, widespread, and sticky— by which this world has been smothered and enveloped, and by which it has become a tangled skein, a knotted ball of thread, a mass of reeds and rushes, so that it does not pass beyond the plane of misery, the bad destination, the lower world, samsara."
(The web of craving that wraps around the self.)
AN 4.200 Pemasutta: Affection
"Bhikkhus, there are these four things that are born. What four? Affection is born from affection; hatred is born from affection; affection is born from hatred; and hatred is born from hatred."
(1) "And how , bhikkhus, is affection born from affection? Here, one person is desirable, lovable, and agreeable to another. Others treat that person in a way that is desirable, lovable, and agreeable. It occurs to the latter: 'Others treat that person who is desirable, lovable, and agreeable to m e in a w ay that is desirable, lovable, and agreeable.' He thus feels affection for them. It is in this way that affection is born from affection. "
(2) "And how is hatred born from affection? Here, one person is desirable, lovable, and agreeable to another. Others treat that person in a way that is undesirable, unlovable, and disagreeable. It occurs to the latter: 'Others treat that person who is desirable, lovable, and agreeable to me in a way that is undesirable, unlovable, and disagreeable. He thus feels hatred for them. It is in this way that hatred is born from affection. "
(3) "And how is affection born from hatred? Here, one person is undesirable, unlovable, and disagreeable, to another. Others treat that person in a way that is undesirable, unlovable, and disagreeable. It occurs to the latter: 'Others treat that person who is undesirable, unlovable, and disagreeable to me in a way that is undesirable, unlovable, and disagreeable. He thus feels affection for them. It is in this way that affection is born from hatred."
(4) "And how is hatred born from hatred? Here, one person is undesirable, unlovable, and disagreeable to another. Others treat that person in a way that is desirable lovable, and agreeable. It occurs to the latter: 'Others treat that person who is undesirable, unlovable, and disagreeable to me in a way that is desirable, lovable, and agreeable.' He thus feels hatred for them. It is in this way that hatred is born from hatred. "
"These are the four things that are born. "When, secluded from sensual pleasures . . . a bhikkhu enters and dwells in the first jhana, on that occasion affection born from affection does not exist in him , hatred born from affection does not exist in him, affection born from hatred does not exist in him , and hatred born from hatred does not exist in him. "
"When , with the subsiding of thought and examination, a bhikkhu enters and dwells in the second jhana. . .the third jhana . . . the fourth jhana, on that occasion affection born from affection does not exist in him , hatred born from affection does not exist in him , affection born from hatred does not exist in him , and hatred born from hatred does not exist in him. "
"When, with the destruction of the taints, a bhikkhu 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, then he has abandoned affection born from affection, cut it off at the root, made it like a palm stump , obliterated it so that it is no more subject to future arising; he has abandoned hatred born from affection, cut it off at the root, made it like a palm stump, obliterated it so that it is no m ore subject to future arising; he has abandoned affection born from hatred, cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising; and he has abandoned hatred born from hatred , cut it off at the root, made it like a palm stump, obliterated it so that it is no more subject to future arising. "
"This is called a bhikkhu who neither picks up nor pushes away , who does not fume, does not blaze, and does not ruminate. "
"And how does a bhikkhu pick up ? Here, a bhikkhu regards form as self, or self as possessing form , or form as in self, or self as in form . He regards feeling as self... ... perception as self... volitional activities as self... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. It is in this way that a bhikkhu picks up. " 'And how does a bhikkhu not pick up ? Here, a bhikkhu does not regard form as self, or self as possessing form, or form as in self, or self as in form. He does not regard feeling as self... perception as self..... volitional activities as self... consciousness as self, or self as possessing consciousness, or consciousness as in self, or self as in consciousness. It is in this w ay that, a bhikkhu does not pick up. "
"And how does a bhikkhu push away ? Here, a bhikkhu insults one who insults him, scolds one who scolds him, and argues with one who picks an argument with him. It is in this way that a bhikkhu pushes away. "
"And how does a bhikkhu not push away ? Here, a bhikkhu does not insult one who insults him , does not scold one who scolds him , and does not argue with one who picks an argument with him . It is in this way that a bhikkhu does not push away. "
"And how does a bhikkhu fume? When there is [the notion] 'I am' there are [the notions],'I am thus,' 'I am just so,' 'I am otherwise,' 'I am lasting,' 'I am evanescent,' 'I maybe,' 'I may be thus,' 'I may be just so,' 'I maybe otherwise', 'May I be ,' 'May I be thus,' 'May I be just so,' 'May I be otherwise,' 'I shall be' 'I shall be thus,' 'I shall be just so,' 'I shall be otherwise.' It is in this way that a bhikkhu fumes. "
"And how does a bhikkhu not fume? When there is no [notion] 'I am ,' there are no [notions] 'I am thus'..... 'I shall be otherwise,' It is in this way that a bhikkhu does not fume. "
"And how does a bhikkhu blaze? When there is [the notion],'I am because of this,' there are [the notions]: 'I am thus because of this,' 'I am just so because of this,' ,'I am otherwise because of this', 'I am lasting because of this,' 'I am evanescent because of this,' 'I may be because of this,' ,'I may be thus because of this,' 'I may be just so because of this,' ,'I may be otherwise because of this,' 'May I be because of this,' 'May I be thus because of this,' 'May I be just so because of this' 'May I be otherwise because of this,' 'I shall be because of this' 'I shall be thus because of this,' 'I shall be just so because of this,' 'I shall be otherwise because of this,' It is in this w ay that a bhikkhu blazes. "
"And how does a bhikkhu not blaze? When there is no [notion], 'I am because of this,' there are no [notions]: 'I am thus because of this'.. . . 'I shall be otherwise because of this,' It is in this way that a bhikkhu does not blaze. "
"And how does a bhikkhu ruminate? Here, a bhikkhu has not abandoned the conceit 'I am,' cut it off at the root, made it like a palm stump , obliterated it so that it is no more subject to future arising. It is in this way that a bhikkhu ruminates. "
"And how does a bhikkhu not ruminate? 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 it is no more subject to future arising. It is in this way that a bhikkhu does not ruminate."
(How love and hate give rise to love and hate; and how one doesn’t fume, ignite, or burn up.)
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)