Anguttara Nikaya — The Numbered Discourses, Volume I — Ones to Fives

Volume I — Ones to Fives — translated by Bhikkhu Sujato

The Aṅguttara Nikāya, "The Numbered Discourses," is the fourth of the four great Nikāyas of the Sutta Piṭaka, the discourse-collection of the Pali Canon — and by far the largest by sutta count, gathering some two thousand short teachings organized not by subject or setting but by number, from the Book of the Ones through the Book of the Elevens, each nipāta ("collection") grouping suttas that enumerate that many things: one perception, two conditions, three trainings, four kinds of persons, up through eleven qualities of a good friend. Many suttas are only a sentence or two — a single simile, a single list — and the tradition itself acknowledges this by "peyyāla" (repetition-series) compression: where a whole run of near-identical suttas repeats the same pattern with only one word changed (greed, then hatred, then delusion, then anger, and so on through a dozen or more defilements), the source collapses them into a single passage marked with ellipses ("…") rather than writing out every variation in full. This edition preserves that compression exactly as Bhikkhu Sujato's translation renders it — the ellipsis marks and the occasional blank passage (where a repeated closing formula was, by design, never translated into English at all) are the source's own structure, not an editorial omission, and nothing has been expanded, filled in, or invented to smooth them over. A few numbered slots are marked by the translator himself as "ghost suttas," place-holders in the traditional numbering for which no text survives in any edition; these too are kept exactly as disclosed, with the translator's note in place of invented content.

This is Bhikkhu Sujato's translation, made during 2016–2018 while he was staying in Qimei, Taiwan, as part of a project to translate all four Pali Nikāyas into plain, accurate, and consistent modern English, free of copyright. The primary source was the digital Mahāsaṅgīti edition of the Pali Tipiṭaka; Bhikkhu Sujato translated from the Pali itself, consulting several earlier English translations — especially Bhikkhu Bodhi's — as a check on his understanding. The translation was made for SuttaCentral (suttacentral.net) and is dedicated to the public domain through a Creative Commons Zero (CC0) declaration: it may be freely copied, adapted, and republished by anyone, for any purpose.

The Nikāya is organized here by its traditional structure: nipāta (numbered book), then vagga (chapter), then individual sutta or peyyāla-range. Where the source itself elides a whole run of suttas into one abbreviated passage, that passage is presented as a single entry spanning its numbered range (for example "AN 2.310–319") rather than invented as ten separate near-duplicate suttas — following the same principle as the numbering scheme the tradition itself uses. Because the complete Nikāya (457,145 words) runs well past a single comfortable file, it is presented here in two volumes at the natural nipāta boundary nearest the midpoint: this volume covers the Book of the Ones through the Book of the Fives; the second volume covers the Book of the Sixes through the Book of the Elevens. This is the third of the four great Nikāyas to join this shelf, following the Dīgha and the Majjhima.

AN 1 — Ekaka Nipāta — The Book of the Ones

The Chapter on What Occupies the Mind

AN 1.1

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, I do not see a single sight that occupies a man’s mind like the sight of a woman. The sight of a woman occupies a man’s mind.”

AN 1.2

“Mendicants, I do not see a single sound that occupies a man’s mind like the sound of a woman. The sound of a woman occupies a man’s mind.”

AN 1.3

“Mendicants, I do not see a single smell that occupies a man’s mind like the smell of a woman. The smell of a woman occupies a man’s mind.”

AN 1.4

“Mendicants, I do not see a single taste that occupies a man’s mind like the taste of a woman. The taste of a woman occupies a man’s mind.”

AN 1.5

“Mendicants, I do not see a single touch that occupies a man’s mind like the touch of a woman. The touch of a woman occupies a man’s mind.”

AN 1.6

“Mendicants, I do not see a single sight that occupies a woman’s mind like the sight of a man. The sight of a man occupies a woman’s mind.”

AN 1.7

“Mendicants, I do not see a single sound that occupies a woman’s mind like the sound of a man. The sound of a man occupies a woman’s mind.”

AN 1.8

“Mendicants, I do not see a single smell that occupies a woman’s mind like the smell of a man. The smell of a man occupies a woman’s mind.”

AN 1.9

“Mendicants, I do not see a single taste that occupies a woman’s mind like the taste of a man. The taste of a man occupies a woman’s mind.”

AN 1.10

“Mendicants, I do not see a single touch that occupies a woman’s mind like the touch of a man. The touch of a man occupies a woman’s mind.”

The Chapter on Giving Up the Hindrances

AN 1.11

“Mendicants, I do not see a single thing that gives rise to sensual desire, or, when it has arisen, makes it increase and grow like the feature of beauty. When you apply the mind irrationally to the feature of beauty, sensual desire arises, and once arisen it increases and grows.”

AN 1.12

“Mendicants, I do not see a single thing that gives rise to ill will, or, when it has arisen, makes it increase and grow like the feature of aversion. When you apply the mind irrationally to the feature of aversion, ill will arises, and once arisen it increases and grows.”

AN 1.13

“Mendicants, I do not see a single thing that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. When you have a sluggish mind, dullness and drowsiness arise, and once arisen they increase and grow.”

AN 1.14

“Mendicants, I do not see a single thing that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind. When your mind is unsettled, restlessness and remorse arise, and once arisen they increase and grow.”

AN 1.15

“Mendicants, I do not see a single thing that gives rise to doubt, or, when it has arisen, makes it increase and grow like irrational application of mind. When you apply the mind irrationally, doubt arises, and once arisen it increases and grows.”

AN 1.16

“Mendicants, I do not see a single thing that prevents sensual desire from arising, or, when it has arisen, gives it up like the feature of ugliness. When you apply the mind rationally to the feature of ugliness, sensual desire does not arise, or, if it has already arisen, it’s given up.”

AN 1.17

“Mendicants, I do not see a single thing that prevents ill will from arising, or, when it has arisen, gives it up like the heart’s release by love. When you apply the mind rationally to the heart’s release by love, ill will does not arise, or, if it has already arisen, it’s given up.”

AN 1.18

“Mendicants, I do not see a single thing that prevents dullness and drowsiness from arising, or, when they have arisen, gives them up like the elements of initiative, persistence, and vigor. When you’re energetic, dullness and drowsiness do not arise, or, if they’ve already arisen, they’re given up.”

AN 1.19

“Mendicants, I do not see a single thing that prevents restlessness and remorse from arising, or, when they have arisen, gives them up like a settled mind. When the mind is settled, restlessness and remorse do not arise, or, if they’ve already arisen, they’re given up.”

AN 1.20

“Mendicants, I do not see a single thing that prevents doubt from arising, or, when it has arisen, gives it up like rational application of mind. When you apply the mind rationally, doubt does not arise, or, if it’s already arisen, it’s given up.”

The Chapter on the Unworkable

AN 1.21

“Mendicants, I do not see a single thing that is so unworkable as the mind that is not developed. An undeveloped mind is unworkable.”

AN 1.22

“Mendicants, I do not see a single thing that is so workable as the mind that is developed A developed mind is workable.”

AN 1.23

“Mendicants, I do not see a single thing that is so very harmful as the mind that is not developed. An undeveloped mind is very harmful.”

AN 1.24

“Mendicants, I do not see a single thing that is so very beneficial as the mind that is developed. A developed mind is very beneficial.”

AN 1.25

“Mendicants, I do not see a single thing that is so very harmful as the mind that is not developed or manifested. An undeveloped and unmanifested mind is very harmful.”

AN 1.26

“Mendicants, I do not see a single thing that is so very beneficial as the mind that is developed and manifested. A developed and manifested mind is very beneficial.”

AN 1.27

“Mendicants, I do not see a single thing that is so very harmful as the mind that is not developed and cultivated. An undeveloped and uncultivated mind is very harmful.”

AN 1.28

“Mendicants, I do not see a single thing that is so very beneficial as the mind that is developed and cultivated. A developed and cultivated mind is very beneficial.”

AN 1.29

“Mendicants, I do not see a single thing that brings such suffering as the mind that is not developed and cultivated. An undeveloped and uncultivated mind brings suffering.”

AN 1.30

“Mendicants, I do not see a single thing that brings such happiness as the mind that is developed and cultivated. A developed and cultivated mind brings happiness.”

The Chapter on the Wild

AN 1.31

“Mendicants, I do not see a single thing that, when it’s not tamed, is so very harmful as the mind. A wild mind is very harmful.”

AN 1.32

“Mendicants, I do not see a single thing that, when it is tamed, is so very beneficial as the mind. A tamed mind is very beneficial.”

AN 1.33

“Mendicants, I do not see a single thing that, when it’s not guarded, is so very harmful as the mind. An unguarded mind is very harmful.”

AN 1.34

“Mendicants, I do not see a single thing that, when it is guarded, is so very beneficial as the mind. A guarded mind is very beneficial.”

AN 1.35

“Mendicants, I do not see a single thing that, when it’s not protected, is so very harmful as the mind. An unprotected mind is very harmful.”

AN 1.36

“Mendicants, I do not see a single thing that, when it is protected, is so very beneficial as the mind. A protected mind is very beneficial.”

AN 1.37

“Mendicants, I do not see a single thing that, when it’s not restrained, is so very harmful as the mind. An unrestrained mind is very harmful.”

AN 1.38

“Mendicants, I do not see a single thing that, when it is restrained, is so very beneficial as the mind. A restrained mind is very beneficial.”

AN 1.39

“Mendicants, I do not see a single thing that, when it is not tamed, guarded, protected, and restrained, is so very harmful as the mind. An untamed, unguarded, unprotected, and unrestrained mind is very harmful.”

AN 1.40

“Mendicants, I do not see a single thing that, when it is tamed, guarded, protected, and restrained, is so very beneficial as the mind. A tamed, guarded, protected, and restrained mind is very beneficial.”

The Chapter on a Spike

AN 1.41

“Mendicants, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, it is impossible for it to break the skin and produce blood. Why is that? Because the spike is pointing the wrong way. In the same way, it is quite impossible for a mendicant whose mind is pointing the wrong way to break ignorance, produce knowledge, and realize extinguishment. Why is that? Because their mind is pointing the wrong way.”

AN 1.42

“Mendicants, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it’s possible it may break the skin and produce blood. Why is that? Because the spike is pointing the right way. In the same way, it is quite possible for a mendicant whose mind is pointing the right way to break ignorance, produce knowledge, and realize extinguishment. Why is that? Because the mind is pointing the right way.”

AN 1.43

“Mendicants, when I’ve comprehended the mind of an individual whose mind is corrupted, I understand: ‘If this individual were to die right now, they would be placed in hell as if delivered there.’ Why is that? Because their mind is corrupted. Corruption of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

AN 1.44

“Mendicants, when I’ve comprehended the mind of an individual whose mind is pure, I understand: ‘If this individual were to die right now, they would be placed in heaven as if delivered there.’ Why is that? Because their mind is pure. Purity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

AN 1.45

“Suppose, mendicants, there was a lake that was cloudy, murky, and muddy. A person with clear eyes standing on the bank would not see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. Why is that? Because the water is clouded. In the same way, that a mendicant whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite impossible. Why is that? Because their mind is clouded.”

AN 1.46

“Suppose, mendicants, there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. Why is that? Because the water is unclouded. In the same way, that a mendicant whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is quite possible. Why is that? Because their mind is unclouded.”

AN 1.47

“Just as, mendicants, the boxwood is said to be the best kind of tree in terms of its pliability and workability, so too, I do not see a single thing that’s as pliable and workable as the mind, when it is developed and cultivated. A mind that is developed and cultivated is pliable and workable.”

AN 1.48

“Mendicants, I do not see a single thing that’s as quick to change as the mind. So much so that it’s not easy to give a simile for how quickly the mind changes.”

AN 1.49

“This mind, mendicants, is radiant. But it’s corrupted by passing corruptions.”

AN 1.50

“This mind, mendicants, is radiant. And it is freed from passing corruptions.”

The Chapter on a Finger-Snap

AN 1.51

“This mind, mendicants, is radiant. But it is corrupted by passing corruptions. An unlearned ordinary person does not truly understand this. So I say that the unlearned ordinary person has no development of the mind.”

AN 1.52

“This mind, mendicants, is radiant. And it is freed from passing corruptions. A learned noble disciple truly understands this. So I say that the learned noble disciple has development of the mind.”

AN 1.53

“If, mendicants, a mendicant cultivates a mind of love even as long as a finger-snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

AN 1.54

“If, mendicants, a mendicant develops a mind of love even as long as a finger-snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

AN 1.55

“If, mendicants, a mendicant focuses on a mind of love even as long as a finger-snap, they’re called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

AN 1.56

“Mendicants, intention shapes all phenomena whatsoever that are unskillful, part of the unskillful, on the side of the unskillful. Intention is the first of those phenomena to arise, and unskillful phenomena follow right behind.”

AN 1.57

“Mendicants, intention shapes all phenomena whatsoever that are skillful, part of the skillful, on the side of the skillful. Intention is the first of those phenomena to arise, and skillful phenomena follow right behind.”

AN 1.58

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like negligence. When you’re negligent, unskillful qualities arise and skillful qualities decline.”

AN 1.59

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like diligence. When you’re diligent, skillful qualities arise and unskillful qualities decline.”

AN 1.60

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like laziness. When you’re lazy, unskillful qualities arise and skillful qualities decline.”

The Chapter on Arousing Energy

AN 1.61

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like arousing energy. When you’re energetic, skillful qualities arise and unskillful qualities decline.”

AN 1.62

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like having many wishes. When you have many wishes, unskillful qualities arise and skillful qualities decline.”

AN 1.63

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like having few wishes. When you have few wishes, skillful qualities arise and unskillful qualities decline.”

AN 1.64

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of contentment. When you lack contentment, unskillful qualities arise and skillful qualities decline.”

AN 1.65

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like contentment. When you’re contented, skillful qualities arise and unskillful qualities decline.”

AN 1.66

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like irrational application of mind. When you apply the mind irrationally, unskillful qualities arise and skillful qualities decline.”

AN 1.67

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like rational application of mind. When you apply the mind rationally, skillful qualities arise and unskillful qualities decline.”

AN 1.68

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like lack of situational awareness. When you lack situational awareness, unskillful qualities arise and skillful qualities decline.”

AN 1.69

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like situational awareness. When you have situational awareness, skillful qualities arise and unskillful qualities decline.”

AN 1.70

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like bad friends. When you have bad friends, unskillful qualities arise and skillful qualities decline.”

The Chapter on Good Friends

AN 1.71

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like good friends. When you have good friends, skillful qualities arise and unskillful qualities decline.”

AN 1.72

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like pursuing bad habits and not good habits. When you pursue bad habits and not good habits, unskillful qualities arise and skillful qualities decline.”

AN 1.73

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like pursuing good habits and not bad habits. When you pursue good habits and not bad habits, skillful qualities arise and unskillful qualities decline.”

AN 1.74

“Mendicants, I do not see a single thing that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being fully developed like irrational application of mind. When you apply the mind irrationally, the awakening factors don’t arise, or, if they’ve already arisen, they’re not fully developed.”

AN 1.75

“Mendicants, I do not see a single thing that gives rise to the awakening factors, or, if they’ve already arisen, fully develops them like rational application of mind. When you apply the mind rationally, the awakening factors arise, or, if they’ve already arisen, they’re fully developed.”

AN 1.76

“Loss of relatives, mendicants, is a small thing. Wisdom is the worst thing to lose.”

AN 1.77

“Growth of relatives, mendicants, is a small thing. Wisdom is the best thing to grow.

So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.”

AN 1.78

“Loss of wealth, mendicants, is a small thing. Wisdom is the worst thing to lose.”

AN 1.79

“Growth of wealth, mendicants, is a small thing. Wisdom is the best thing to grow.

So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.”

AN 1.80

“Loss of fame, mendicants, is a small thing. Wisdom is the worst thing to lose.”

AN 1.81

“Growth of fame, mendicants, is a small thing. Wisdom is the best thing to grow.

So you should train like this: ‘We will grow in wisdom.’ That’s how you should train.”

The Chapter on Negligence

AN 1.82

“Mendicants, I do not see a single thing that is so very harmful as negligence. Negligence is very harmful.”

AN 1.83

“Mendicants, I do not see a single thing that is so very beneficial as diligence. Diligence is very beneficial.”

AN 1.84

“Mendicants, I do not see a single thing that is so very harmful as laziness. Laziness is very harmful.”

AN 1.85

“Mendicants, I do not see a single thing that is so very beneficial as arousing energy. Arousing energy is very beneficial.”

AN 1.86

“Mendicants, I do not see a single thing that is so very harmful as having many wishes. Having many wishes is very harmful.”

AN 1.87

“Mendicants, I do not see a single thing that is so very beneficial as having few wishes. Having few wishes is very beneficial.”

AN 1.88

“Mendicants, I do not see a single thing that is so very harmful as lack of contentment. Lack of contentment is very harmful.”

AN 1.89

“Mendicants, I do not see a single thing that is so very beneficial as contentment. Contentment is very beneficial.”

AN 1.90

“Mendicants, I do not see a single thing that is so very harmful as irrational application of mind. Irrational application of mind is very harmful.”

AN 1.91

“Mendicants, I do not see a single thing that is so very beneficial as rational application of mind. Rational application of mind is very beneficial.”

AN 1.92

“Mendicants, I do not see a single thing that is so very harmful as lack of situational awareness. Lack of situational awareness is very harmful.”

AN 1.93

“Mendicants, I do not see a single thing that is so very beneficial as situational awareness. Situational awareness is very beneficial.”

AN 1.94

“Mendicants, I do not see a single thing that is so very harmful as bad friends. Bad friends are very harmful.”

AN 1.95

“Mendicants, I do not see a single thing that is so very beneficial as good friends. Good friends are very beneficial.”

AN 1.96

“Mendicants, I do not see a single thing that is so very harmful as pursuing bad habits and not good habits. Pursuing bad habits and not good habits is very harmful.”

AN 1.97

“Mendicants, I do not see a single thing that is so very beneficial as pursuing good habits and not bad habits. Pursuing good habits and not bad habits is very beneficial.”

The Chapter on Negligence (2nd)

AN 1.98

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as negligence. Negligence is very harmful.”

AN 1.99

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as diligence. Diligence is very beneficial.”

AN 1.100

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as laziness. Laziness is very harmful.”

AN 1.101

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as arousing energy. Arousing energy is very beneficial.”

AN 1.102–109

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness …”

AN 1.110

“Taking into account exterior factors, mendicants, I do not see a single one that is so very harmful as bad friends. Bad friends are very harmful.”

AN 1.111

“Taking into account exterior factors, mendicants, I do not see a single one that is so very beneficial as good friends. Good friends are very beneficial.”

AN 1.112

“Taking into account interior factors, mendicants, I do not see a single one that is so very harmful as pursuing bad habits and not good habits. Pursuing bad habits and not good habits is very harmful.”

AN 1.113

“Taking into account interior factors, mendicants, I do not see a single one that is so very beneficial as pursuing good habits and not bad habits. Pursuing good habits and not bad habits is very beneficial.”

AN 1.114

“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like negligence. Negligence leads to the decline and disappearance of the true teaching.”

AN 1.115

“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like diligence. Diligence leads to the continuation, persistence, and enduring of the true teaching.”

AN 1.116

“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like laziness. Laziness leads to the decline and disappearance of the true teaching.”

AN 1.117

“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like arousing energy. Arousing energy leads to the continuation, persistence, and enduring of the true teaching.”

AN 1.118–128

“Mendicants, I do not see a single thing that leads to the decline and disappearance of the true teaching like having many wishes … having few wishes … lack of contentment … contentment … irrational application of mind … rational application of mind … lack of situational awareness … situational awareness … bad friends … good friends … pursuing bad habits and not good habits. Pursuing bad habits and not good habits leads to the decline and disappearance of the true teaching.”

AN 1.129

“Mendicants, I do not see a single thing that leads to the continuation, persistence, and enduring of the true teaching like pursuing good habits and not bad habits. Pursuing good habits and not bad habits leads to the continuation, persistence, and enduring of the true teaching”

AN 1.130

“Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.”

AN 1.131

“Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.”

AN 1.132–139

“Those mendicants who explain what is not found in the monastic law as found in the monastic law … what is found in the monastic law as not found in the monastic law … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.”

The Chapter on Not the Teaching

AN 1.140

“Mendicants, those mendicants who explain what is not the teaching as not the teaching are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”

AN 1.141

“Mendicants, those mendicants who explain what is the teaching as the teaching are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”

AN 1.142–149

“Those mendicants who explain what is not found in the monastic law as not found in the monastic law … what is found in the monastic law as found in the monastic law … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One … are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”

The Chapter on Non-offense

AN 1.150

“Mendicants, those mendicants who explain non-offense as an offense are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.”

AN 1.151

“Mendicants, those mendicants who explain an offense as non-offense are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. Those mendicants brim with much wickedness and make the true teaching disappear.”

AN 1.152–159

“Those mendicants who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress are acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. Those mendicants brim with much wickedness and make the true teaching disappear.”

AN 1.160

“Mendicants, those mendicants who explain non-offense as non-offense are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”

AN 1.161

“Mendicants, those mendicants who explain an offense as an offense are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”

AN 1.162–169

“Those mendicants who explain a light offense as a light offense … a serious offense as a serious offense … an offense committed with corrupt intention as an offense committed with corrupt intention … an offense not committed with corrupt intention as an offense not committed with corrupt intention … an offense requiring rehabilitation as an offense requiring rehabilitation … an offense not requiring rehabilitation as an offense not requiring rehabilitation … an offense with redress as an offense with redress … an offense without redress as an offense without redress are acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”

The Chapter on One Individual

AN 1.170

“One individual, mendicants, arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

AN 1.171

“The appearance of one individual, mendicants, is rare in the world. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, whose appearance is rare in the world.”

AN 1.172

“One individual, mendicants, arises in the world who is an incredible human being. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world who is an incredible human being.”

AN 1.173

“The death of one individual, mendicants, is regretted by many people. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, whose death is regretted by many people.”

AN 1.174

“One individual, mendicants, arises in the world unique, without peer or rival, incomparable, matchless, unrivaled, unequaled, without equal, the best of men. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual, mendicants, who arises in the world unique, without peer or rival, incomparable, matchless, unrivaled, unequaled, without equal, the best of men.”

AN 1.175–186

“With the appearance of one individual, mendicants, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection. What one individual? The Realized One, the perfected one, the fully awakened Buddha. This is the one individual whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”

AN 1.187

“Mendicants, I do not see a single other individual who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta. Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”

Chapter One

AN 1.188

“The foremost of my monk disciples in long standing is Koṇḍañña Who Understood.

AN 1.189

… with great wisdom is Sāriputta.

AN 1.190

… with psychic power is Mahāmoggallāna.

AN 1.191

… who advocate austerities is Mahākassapa.

AN 1.192

… with clairvoyance is Anuruddha.

AN 1.193

… from eminent families is Bhaddiya son of Kāḷīgodhā.

AN 1.194

… with a charming voice is Bhaddiya the Dwarf.

AN 1.195

… with a lion’s roar is Bhāradvāja the Alms-Gatherer.

AN 1.196

… who speak on the teaching is Puṇṇa son of Mantāṇī.

AN 1.197

… who explain in detail the meaning of a brief statement is Mahākaccāna.”

AN 1.268

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to take any condition as permanent. That is not possible. But it is possible for an ordinary person to take some condition as permanent. That is possible.”

AN 1.269

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to take any condition as pleasant. But it is possible for an ordinary person to take some condition as pleasant.”

AN 1.270

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to take anything as self. But it is possible for an ordinary person to take something as self.”

AN 1.271

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to murder their mother. But it is possible for an ordinary person to murder their mother.”

AN 1.272

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to murder their father. But it is possible for an ordinary person to murder their father.”

AN 1.273

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to murder a perfected one. But it is possible for an ordinary person to murder a perfected one.”

AN 1.274

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to injure a Realized One with malicious intent. But it is possible for an ordinary person to injure a Realized One with malicious intent.”

AN 1.275

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to cause a schism in the Saṅgha. But it is possible for an ordinary person to cause a schism in the Saṅgha.”

AN 1.276

“It is impossible, mendicants, it cannot happen for an individual accomplished in view to dedicate themselves to another teacher. But it is possible for an ordinary person to dedicate themselves to another teacher.”

AN 1.277

“It is impossible, mendicants, it cannot happen for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.”

AN 1.296

“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the Buddha. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

AN 1.297–305

“One thing, mendicants, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What one thing? Recollection of the teaching … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … Mindfulness of breathing … Mindfulness of death … Mindfulness of the body … Recollection of peace. This one thing, when developed and cultivated, leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

Chapter Two

AN 1.198

“The foremost of my monk disciples in creating a mind-made body is Cūḷapanthaka.

AN 1.199

… who are skilled in the evolution of consciousness is Cūḷapanthaka.

AN 1.200

… who are skilled in the evolution of perception is Mahāpanthaka.

AN 1.201

… who live without strife is Subhūti.

AN 1.202

… who are worthy of a religious donation is Subhūti.

AN 1.203

… who stay in the wilderness is Revata of the Acacia Wood.

AN 1.204

… who practice absorption is Revata the Doubter.

AN 1.205

… who are energetic is Soṇa Koḷivisa.

AN 1.206

… who enunciate well is Soṇa of the Sharp Ears.

AN 1.207

… who receive many possessions is Sīvali.

AN 1.208

… who are committed to faith is Vakkalī.”

AN 1.278

“It is impossible, mendicants, it cannot happen for two wheel-turning monarchs to arise in the same solar system at the same time. But it is possible for just one wheel-turning monarch to arise in one solar system.”

AN 1.279

“It is impossible, mendicants, it cannot happen for a woman to be a perfected one, a fully awakened Buddha. But it is possible for a man to be a perfected one, a fully awakened Buddha.”

AN 1.280

“It is impossible, mendicants, it cannot happen for a woman to be a wheel-turning monarch. But it is possible for a man to be a wheel-turning monarch.”

AN 1.281–283

“It is impossible, mendicants, it cannot happen for a woman to perform the role of Sakka, Māra, or the Divinity. But it is possible for a man to perform the role of Sakka, Māra, or the Divinity.”

AN 1.284

“It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad bodily conduct. But it is possible for an unlikable, undesirable, disagreeable result to come from bad bodily conduct.”

AN 1.285–286

“It is impossible, mendicants, it cannot happen for a likable, desirable, agreeable result to come from bad verbal … bad mental conduct. But it is possible for an unlikable, undesirable, disagreeable result to come from bad verbal … bad mental conduct.”

AN 1.306

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or, when they have arisen, makes them increase and grow like wrong view. When you have wrong view, unskillful qualities arise or, when they have arisen, they increase and grow.”

AN 1.307

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or, when they have arisen, makes them increase and grow like right view. When you have right view, unarisen skillful qualities arise or, when they have arisen, they increase and grow.”

AN 1.308

“Mendicants, I do not see a single thing that gives rise to unskillful qualities, or makes skillful qualities decline like wrong view. When you have wrong view, unskillful qualities arise and skillful qualities decline.”

AN 1.309

“Mendicants, I do not see a single thing that gives rise to skillful qualities, or makes unskillful qualities decline like right view. When you have right view, skillful qualities arise and unskillful qualities decline.”

AN 1.310

“Mendicants, I do not see a single thing that gives rise to wrong view, and once arisen, makes it grow like irrational application of mind. When you apply the mind irrationally, wrong view arises, and once arisen it grows.”

AN 1.311

“Mendicants, I do not see a single thing that gives rise to right view, or, once it has already arisen, makes it grow like rational application of mind. When you apply the mind rationally, right view arises, and once arisen it grows.”

AN 1.312

“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view. It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

AN 1.313

“Mendicants, I do not see a single thing that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view. It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

AN 1.314

“Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste. Why is that? Because the seed is bad. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Why is that? Because their view is bad.”

AN 1.315

“Mendicants, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good. Suppose a seed of sugarcane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, delectable flavor. Why is that? Because the seed is good. In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because their view is good.”

Chapter Three

AN 1.209

“The foremost of my monk disciples who want to train is Rāhula.

AN 1.210

… who went forth out of faith is Raṭṭhapāla.

AN 1.211

… who are the first to pick up a ballot slip is Kuṇḍadhāna.

AN 1.212

… who are eloquent poets is Vaṅgīsa.

AN 1.213

… who are impressive all around is Upasena son of Vaṅgantā.

AN 1.214

… who assign lodgings is Dabba Mallaputta.

AN 1.215

… who are beloved of the deities is Pilindavaccha.

AN 1.216

… with swift insight is Bāhiya of the Bark Cloth.

AN 1.217

… with brilliant speech is Kassapa the Prince.

AN 1.218

… who have attained the methods of textual analysis is Mahākoṭṭhita.”

AN 1.287

“It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good bodily conduct. But it is possible for a likable, desirable, agreeable result to come from good bodily conduct.”

AN 1.288–289

“It is impossible, mendicants, it cannot happen for an unlikable, undesirable, disagreeable result to come from good verbal … good mental conduct. But it is possible for a likable, desirable, agreeable result to come from good verbal … good mental conduct.”

AN 1.290

“It is impossible, mendicants, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”

AN 1.291–292

“It is impossible, mendicants, it cannot happen that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm. But it is possible that someone who has engaged in bad verbal … bad mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”

AN 1.293

“It is impossible, mendicants, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”

AN 1.294–295

“It is impossible, mendicants, it cannot happen that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell. But it is possible that someone who has engaged in good verbal … good mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.”

AN 1.316

“One individual, mendicants, arises in the world for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. What one individual? Someone with wrong view, whose perspective is distorted. They draw many people away from the true teaching and establish them in false teachings. This is one individual who arises in the world for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.”

AN 1.317

“One individual, mendicants, arises in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. What one individual? Someone with right view, whose perspective is undistorted. They draw many people away from false teachings and establish them in the true teaching. This is one individuals who arises in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

AN 1.318

“Mendicants, I do not see a single thing that is so very blameworthy as wrong view. Wrong view is the most blameworthy thing of all.”

AN 1.319

“Mendicants, I do not see a single other individual who acts for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans, as that futile man, the bamboo-staffed ascetic. Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, so too that futile man, the bamboo-staffed ascetic, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”

AN 1.320

“Mendicants, the one who encourages someone in a poorly explained teaching and training, the one who they encourage, and the one who practices accordingly all brim with much wickedness. Why is that? Because the teaching is poorly explained.”

AN 1.321

“Mendicants, the one who encourages someone in a well explained teaching and training, the one who they encourage, and the one who practices accordingly all brim with much merit. Why is that? Because the teaching is well explained.”

AN 1.322

“Mendicants, in a poorly explained teaching and training, the donor should know moderation, not the recipient. Why is that? Because the teaching is poorly explained.”

AN 1.323

“Mendicants, in a well explained teaching and training, the recipient should know moderation, not the donor. Why is that? Because the teaching is well explained.”

AN 1.324

“Mendicants, in a poorly explained teaching and training an energetic person lives in suffering. Why is that? Because the teaching is poorly explained.”

AN 1.325

“Mendicants, in a well explained teaching and training a lazy person lives in suffering. Why is that? Because the teaching is well explained.”

AN 1.326

“Mendicants, in a poorly explained teaching and training a lazy person lives happily. Why is that? Because the teaching is poorly explained.”

AN 1.327

“Mendicants, in a well explained teaching and training an energetic person lives happily. Why is that? Because the teaching is well explained.”

AN 1.328

“Just as, mendicants, even a little bit of fecal matter still stinks, so too I don’t approve of even a little bit of continued existence, not even as long as a finger-snap.”

AN 1.329

“Just as even a little bit of urine, or spit, or pus, or blood still stinks, so too I don’t approve of even a little bit of continued existence, not even as long as a finger-snap.”

Chapter Four

AN 1.219

“The foremost of my monk disciples who are very learned is Ānanda.

AN 1.220

… with a good memory is Ānanda.

AN 1.221

… with an extensive range is Ānanda.

AN 1.222

… in retention is Ānanda.

AN 1.223

… as a personal attendant is Ānanda.

AN 1.224

… with a large congregation is Kassapa of Uruvelā.

AN 1.225

… who inspire lay families is Kāḷudāyī.

AN 1.226

… with good health is Bakkula.

AN 1.227

… who recollect past lives is Sobhita.

AN 1.228

… who have memorized the monastic law is Upāli.

AN 1.229

… who advise the nuns is Nandaka.

AN 1.230

… who guard the sense doors is Nanda.

AN 1.231

… who advise the monks is Mahākappina.

AN 1.232

… who are skilled in the fire element is Sāgata.

AN 1.233

… who inspire eloquent teachings is Rādha.

AN 1.234

… who wear coarse robes is Mogharāja.”

AN 1.333

“Just as, mendicants, in the Black Plum Tree Land the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too the sentient beings born on land are few, while those born in water are many.

AN 1.334

… so too the sentient beings reborn as humans are few, while those not reborn as humans are many.

AN 1.335

… so too the sentient beings reborn in civilized countries are few, while those reborn in the borderlands, among uneducated foreigners, are many.

AN 1.336

… so too the sentient beings who are wise, bright, clever, and able to distinguish what is well said from what is poorly said are few, while the sentient beings who are witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said are many.

AN 1.337

… so too the sentient beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many.

AN 1.338

… so too the sentient beings who get to see a Realized One are few, while those who don’t get to see a Realized One are many.

AN 1.339

… so too the sentient beings who get to hear the teaching and training proclaimed by a Realized One are few, while those sentient beings who don’t get to hear the teaching and training proclaimed by a Realized One are many.

AN 1.340

… so too the sentient beings who remember the teachings they hear are few, while those who don’t remember the teachings are many.

AN 1.341

… so too the sentient beings who examine the meaning of the teachings they have memorized are few, while those who don’t examine the meaning of the teachings are many.

AN 1.342

… so too the sentient beings who understand the meaning and the teaching and practice in line with the teaching are few, while those who understand the meaning and the teaching but don’t practice in line with the teaching are many.

AN 1.343

… so too the sentient beings inspired by inspiring places are few, while those who are uninspired are many.

AN 1.344

… so too the sentient beings who, being inspired, strive effectively are few, while those who, even though inspired, don’t strive effectively are many.

AN 1.345

… so too the sentient beings who, relying on letting go, gain immersion, gain unification of mind are few, while those who don’t gain immersion, don’t gain unification of mind relying on letting go are many.

AN 1.346

… so too the sentient beings who get the best food and flavors are few, while those who don’t get the best food and flavors, but get by with scraps in an alms bowl are many.

AN 1.347

… so too the sentient beings who get the essence of the meaning, the essence of the teaching, and the essence of freedom are few, while the sentient beings who don’t get the essence of the meaning, the essence of the teaching, and the essence of freedom are many.

So you should train like this: ‘We will get the essence of the meaning, the essence of the teaching, the essence of freedom.’ That’s how you should train.”

AN 1.348–350

“Just as, mendicants, in the Black Plum Tree Land the delightful parks, woods, meadows, and lotus ponds are few, while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many; so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.351–353

“… the sentient beings who die as humans and are reborn as gods are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.354–356

“… the sentient beings who die as gods and are reborn as gods are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.357–359

“… the sentient beings who die as gods and are reborn as humans are few, while those who die as gods and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.360–362

“… the sentient beings who die in hell and are reborn as humans are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.363–365

“… the sentient beings who die in hell and are reborn as gods are few, while those who die in hell and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.366–368

“… the sentient beings who die as animals and are reborn as humans are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.369–371

“… the sentient beings who die as animals and are reborn as gods are few, while those who die as animals and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.372–374

“… the sentient beings who die as ghosts and are reborn as humans are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

AN 1.375–377

“… the sentient beings who die as ghosts and are reborn as gods are few, while those who die as ghosts and are reborn in hell, or the animal realm, or the ghost realm are many.”

Chapter Five

AN 1.235

“The foremost of my nun disciples in long standing is Mahāpajāpati Gotamī.

AN 1.236

… with great wisdom is Khemā.

AN 1.237

… with psychic power is Uppalavaṇṇā.

AN 1.238

… who have memorized the monastic law is Paṭācārā.

AN 1.239

… who speak on the teaching is Dhammadinnā.

AN 1.240

… who practice absorption is Nandā.

AN 1.241

… who are energetic is Soṇā.

AN 1.242

… with clairvoyance is Sakulā.

AN 1.243

… with swift insight is Bhaddā of the Curly Hair.

AN 1.244

… who recollect past lives is Bhaddā daughter of Kapila.

AN 1.245

… who have attained great insight is Bhaddakaccānā.

AN 1.246

… who wear coarse robes is Kisāgotamī.

AN 1.247

… who are committed to faith is Siṅgāla’s Mother.”

Chapter Six

AN 1.248

“The foremost of my laymen in first going for refuge are the merchants Tapussa and Bhallika.

AN 1.249

… as a donor is the householder Sudatta Anāthapiṇḍika.

AN 1.250

… who speak on the teaching is the householder Citta Macchikāsaṇḍika.

AN 1.251

… who attract a congregation by the four ways of being inclusive is Hatthaka of Āḷavī.

AN 1.252

… who donate fine things is Mahānāma Sakka.

AN 1.253

… who donate nice things is the householder Ugga of Vesālī.

AN 1.254

… who attend on the Saṅgha is the householder Uggata of Elephant Village.

AN 1.255

… who have experiential confidence is Sūrambaṭṭha.

AN 1.256

… who have confidence in an individual is Jīvaka Komārabhacca.

AN 1.257

… who are intimate is the householder Nakula’s father.”

Chapter Seven

AN 1.258

“The foremost of my laywomen in first going for refuge is Sujātā the general’s daughter.

AN 1.259

… as a donor is Visākhā, Migāra’s mother.

AN 1.260

… who are very learned is Khujjuttarā.

AN 1.261

… who dwell in love is Sāmāvatī.

AN 1.262

… who practice absorption is Uttarā, Nanda’s mother.

AN 1.263

… who give fine things is Suppavāsā the Koliyan.

AN 1.264

… who care for the sick is the laywoman Suppiyā.

AN 1.265

… who have experiential confidence is Kātiyānī.

AN 1.266

… who are intimate is the householder Nakula’s mother.

AN 1.267

… whose confidence is based on oral transmission is the laywoman Kāḷī of Kuraraghara.”

The Chapter on Inspiring Qualities

AN 1.378

“Mendicants, this is definitely something worth having, that is, living in the wilderness …

AN 1.379

eating only almsfood …

AN 1.380

wearing rag robes …

AN 1.381

having just three robes …

AN 1.382

teaching Dhamma …

AN 1.383

memorizing the monastic law …

AN 1.384

being very learned …

AN 1.385

being respected …

AN 1.386

being well-presented …

AN 1.387

having a following …

AN 1.388

having a large following …

AN 1.389

coming from a good family …

AN 1.390

being handsome …

AN 1.391

being one who enunciates well …

AN 1.392

having few wishes …

AN 1.393

being healthy.”

Another Chapter on a Finger-Snap

AN 1.394

“If, mendicants, a mendicant develops the first absorption, even as long as a finger-snap, they are called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

AN 1.395

AN 1.396

AN 1.397

AN 1.398

AN 1.399

AN 1.400

AN 1.401

“If, mendicants, a mendicant develops the second … third … or fourth absorption … or the heart’s release by love … or the heart’s release by compassion … or the heart’s release by rejoicing … or the heart’s release by equanimity, even as long as a finger-snap …

AN 1.402

AN 1.403

AN 1.404

AN 1.405

If a mendicant meditates by observing an aspect of the body … feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world, even for the time of a finger-snap …

AN 1.406

AN 1.407

AN 1.408

AN 1.409

If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise, even for the time of a finger-snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up, even for the time of a finger-snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise, even for the time of a finger-snap … If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed, even for the time of a finger-snap …

AN 1.410

AN 1.411

AN 1.412

AN 1.413

If they develop the basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to mental development, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort, even for the time of a finger-snap …

AN 1.414

AN 1.415

AN 1.416

AN 1.417

AN 1.418

If they develop the faculty of faith … the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom, even for the time of a finger-snap …

AN 1.419

AN 1.420

AN 1.421

AN 1.422

AN 1.423

If they develop the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom, even for the time of a finger-snap …

AN 1.424

AN 1.425

AN 1.426

AN 1.427

AN 1.428

AN 1.429

AN 1.430

If they develop the awakening factor of mindfulness … the awakening factor of investigation of principles … the awakening factor of energy … the awakening factor of rapture … the awakening factor of tranquility … the awakening factor of immersion … the awakening factor of equanimity, even for the time of a finger-snap …

AN 1.431

AN 1.432

AN 1.433

AN 1.434

AN 1.435

AN 1.436

AN 1.437

AN 1.438

If they develop right view … right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion, even for the time of a finger-snap …

AN 1.439

AN 1.440

AN 1.441

AN 1.442

AN 1.443

AN 1.444

AN 1.445

AN 1.446

Perceiving form internally, they see forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ … Perceiving form internally, they see forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ … Not perceiving form internally, they see forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ … Not perceiving form internally, they see forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’ … Not perceiving form internally, they see forms externally that are blue, with blue color and blue appearance. Mastering them, they perceive: ‘I know and see.’ … Not perceiving form internally, they see forms externally that are yellow, with yellow color and yellow appearance. Mastering them, they perceive: ‘I know and see.’ … Not perceiving form internally, they see forms externally that are red, with red color and red appearance. Mastering them, they perceive: ‘I know and see.’ … Not perceiving form internally, they see forms externally that are white, with white color and white appearance. Mastering them, they perceive: ‘I know and see.’ …

AN 1.447

AN 1.448

AN 1.449

AN 1.450

AN 1.451

AN 1.452

AN 1.453

AN 1.454

Having physical form, they see forms … not perceiving form internally, they see forms externally … they’re focused only on beauty … going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …

AN 1.455

AN 1.456

AN 1.457

AN 1.458

AN 1.459

AN 1.460

AN 1.461

AN 1.462

AN 1.463

AN 1.464

They develop the meditation on universal earth … the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness …

AN 1.465

AN 1.466

AN 1.467

AN 1.468

AN 1.469

AN 1.470

AN 1.471

AN 1.472

AN 1.473

AN 1.474

They develop the perception of ugliness … the perception of death … the perception of the repulsiveness of food … the perception of dissatisfaction with the whole world … the perception of impermanence … the perception of suffering in impermanence … the perception of not-self in suffering … the perception of giving up … the perception of fading away … the perception of cessation …

AN 1.475

AN 1.476

AN 1.477

AN 1.478

AN 1.479

AN 1.480

AN 1.481

AN 1.482

AN 1.483

AN 1.484

They develop the perception of impermanence … the perception of not-self … the perception of death … the perception of the repulsiveness of food … the perception of dissatisfaction with the whole world … the perception of a skeleton … the perception of the worm-infested corpse … the perception of the livid corpse … the perception of the split open corpse … the perception of the bloated corpse …

AN 1.485

AN 1.486

AN 1.487

AN 1.488

AN 1.489

AN 1.490

AN 1.491

AN 1.492

AN 1.493

AN 1.494

They develop the recollection of the Buddha … the recollection of the teaching … the recollection of the Saṅgha … the recollection of ethical conduct … the recollection of generosity … the recollection of the deities … mindfulness of breathing … the recollection of death … mindfulness of the body … the recollection of peace …

AN 1.495

AN 1.496

AN 1.497

AN 1.498

AN 1.499

AN 1.500

AN 1.501

AN 1.502

AN 1.503

AN 1.504

They develop the faculty of faith together with the first absorption … the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom … the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom together with the first absorption …

AN 1.505–514

Together with the second absorption …

AN 1.515–524

the third absorption …

AN 1.525–534

the fourth absorption …

AN 1.535–544

love …

AN 1.545–554

compassion …

AN 1.555–564

rejoicing …

AN 1.565

AN 1.566

AN 1.567

AN 1.568

AN 1.569

AN 1.570

AN 1.571

AN 1.572

AN 1.573

AN 1.574

They develop the faculty of faith together with equanimity … They develop the faculty of energy … the faculty of mindfulness … the faculty of immersion … the faculty of wisdom … the power of faith … the power of energy … the power of mindfulness … the power of immersion … the power of wisdom.

That mendicant is called a mendicant who does not lack absorption, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain. How much more so those who make much of it!”

The Chapter on Mindfulness of the Body

AN 1.575

“Mendicants, anyone who brings into their mind the great ocean includes all of the streams that run into it. In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.”

AN 1.576–582

“One thing, mendicants, when developed and cultivated leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in this life … the realization of the fruit of knowledge and freedom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to great urgency … great benefit … great sanctuary from the yoke … mindfulness and awareness … gaining knowledge and vision … blissful meditation in this life … the realization of the fruit of knowledge and freedom.”

AN 1.583

“When one thing, mendicants, is developed and cultivated the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, the body and mind become tranquil, thinking and considering settle down, and all of the qualities that play a part in realization are fully developed.”

AN 1.584

“When one thing, mendicants, is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, unskillful qualities do not arise, and, if they’ve already arisen, they are given up.”

AN 1.585

“When one thing, mendicants, is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, skillful qualities arise, and, once they’ve arisen, they increase and grow.”

AN 1.586–590

“When one thing, mendicants, is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up. What one thing? Mindfulness of the body. When this one thing is developed and cultivated, ignorance is given up … knowledge arises … the conceit ‘I am’ is given up … the underlying tendencies are uprooted … the fetters are given up.”

AN 1.591–592

“One thing, mendicants, when developed and cultivated leads to demolition by wisdom … to complete extinguishment with no fuel for grasping. What one thing? Mindfulness of the body. This one thing, mendicants, when developed and cultivated leads to demolition by wisdom … to complete extinguishment with no fuel for grasping.”

AN 1.593–595

“When one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the analysis of many elements. What one thing? Mindfulness of the body. When this one thing is developed and cultivated there is the penetration of many elements … the penetration of diverse elements … the analysis of many elements.”

AN 1.596–599

“One thing, mendicants, when developed and cultivated leads to the realization of the fruit of stream-entry … once-return … non-return … perfection. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the realization of the fruit of stream-entry … once-return … non-return … perfection.”

AN 1.600–615

“One thing, mendicants, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom. What one thing? Mindfulness of the body. This one thing, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.”

The Chapter on Freedom From Death

AN 1.616

“Mendicants, those who don’t enjoy mindfulness of the body don’t enjoy freedom from death. Those who enjoy mindfulness of the body enjoy freedom from death.”

AN 1.617

“Mendicants, those who haven’t enjoyed mindfulness of the body haven’t enjoyed freedom from death. Those who have enjoyed mindfulness of the body have enjoyed freedom from death.”

AN 1.618

“Mendicants, those who have lost mindfulness of the body have lost freedom from death. Those who haven’t lost mindfulness of the body haven’t lost freedom from death.”

AN 1.619

“Mendicants, those who have missed out on mindfulness of the body have missed out on freedom from death. Those who have undertaken mindfulness of the body have not missed out on freedom from death.”

AN 1.620

“Mendicants, those who have neglected mindfulness of the body have neglected freedom from death. Those who have not neglected mindfulness of the body have not neglected freedom from death.”

AN 1.621

“Mendicants, those who have forgotten mindfulness of the body have forgotten freedom from death. Those who haven’t forgotten mindfulness of the body haven’t forgotten freedom from death.”

AN 1.622

“Mendicants, those who haven’t cultivated mindfulness of the body haven’t cultivated freedom from death. Those who have cultivated mindfulness of the body have cultivated freedom from death.”

AN 1.623

“Mendicants, those who haven’t developed mindfulness of the body haven’t developed freedom from death. Those who have developed mindfulness of the body have developed freedom from death.”

AN 1.624

“Mendicants, those who haven’t made much of mindfulness of the body haven’t made much of freedom from death. Those who have made much of mindfulness of the body have made much of freedom from death.”

AN 1.625

“Mendicants, those who haven’t had insight into mindfulness of the body haven’t had insight into freedom from death. Those who have had insight into mindfulness of the body have had insight into freedom from death.”

AN 1.626

“Mendicants, those who haven’t completely understood mindfulness of the body haven’t completely understood freedom from death. Those who have completely understood mindfulness of the body have completely understood freedom from death.”

AN 1.627

“Mendicants, those who haven’t realized mindfulness of the body haven’t realized freedom from death. Those who have realized mindfulness of the body have realized freedom from death.”

The thousand discourses of the Ones are complete.

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

The Book of the Ones is finished.

AN 2 — Duka Nipāta — The Book of the Twos

The Chapter on Punishments

AN 2.1

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“There are, mendicants, these two faults. What two? The fault apparent in this life, and the fault to do with lives to come.

What is the fault apparent in this life? It’s when someone sees that kings have arrested a bandit, a criminal, and subjected them to various punishments—whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded.

It occurs to them: ‘If I were to commit the kinds of bad deeds for which the kings arrested that bandit, that criminal, the rulers would arrest me and subject me to the same punishments.’ Afraid of the fault apparent in this life, they do not steal the belongings of others. This is called the fault apparent in this life.

What is the fault to do with lives to come? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in the next life. If I conduct myself badly, then, when my body breaks up, after death, won’t I be reborn in a place of loss, a bad place, the underworld, hell?’ Afraid of the fault to do with lives to come, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fault to do with lives to come.

These are the two faults.

So you should train like this: ‘We will fear the fault apparent in this life, and we will fear the fault to do with lives to come. We will fear faults, seeing the danger in faults.’ That’s how you should train. If you fear faults, seeing the danger in faults, you can expect to be freed from all faults.”

AN 2.2

“These two endeavors are challenging in the world. What two? The endeavor of laypeople staying in a home to provide robes, almsfood, lodgings, and medicines and supplies for the sick. And the endeavor of those gone forth from the lay life to homelessness to let go of all attachments. These are the two endeavors that are challenging in the world.

The better of these two endeavors is the effort to let go of all attachments.

So you should train like this: ‘We shall endeavor to let go of all attachments.’ That’s how you should train.”

AN 2.3

“These two things, mendicants, are mortifying. What two? It’s when someone has done bad things and not done good things, by way of body, speech, and mind. Thinking, ‘I’ve done bad things by way of body, speech, and mind’, they’re mortified. Thinking, ‘I haven’t done good things by way of body, speech, and mind’, they’re mortified. These are the two things that are mortifying.”

AN 2.4

“These two things, mendicants, are not mortifying. What two? It’s when someone has done good things and not done bad things, by way of body, speech, and mind. Thinking, ‘I’ve done good things by way of body, speech, and mind’, they’re not mortified. Thinking, ‘I haven’t done bad things by way of body, speech, and mind’, they’re not mortified. These are the two things that are not mortifying.”

AN 2.5

“Mendicants, I have learned these two things for myself—to never be content with skillful qualities, and to never stop trying.

I never stopped trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’

It was by diligence that I achieved awakening, and by diligence that I achieved the supreme sanctuary from the yoke.

If you too never stop trying, thinking: ‘Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.’ You will soon realize the supreme culmination of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

So you should train like this: ‘We will never stop trying, thinking: “Gladly, let only skin, sinews, and bones remain! Let the flesh and blood waste away in my body! I will not stop trying until I have achieved what is possible by human strength, energy, and vigor.”’ That’s how you should train.”

AN 2.6

“There are, mendicants, these two things. What two? Seeing things that tighten the fetters as gratifying, and seeing things that tighten the fetters as boring. When you keep seeing things that tighten the fetters as gratifying, you don’t give up greed, hate, and delusion. When these are not given up, you’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re not freed from suffering, I say.

When you keep seeing things that tighten the fetters as boring, you give up greed, hate, and delusion. When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. You’re freed from suffering, I say. These are the two things.”

AN 2.7

“These two things, mendicants, are dark. What two? Lack of conscience and prudence. These are the two things that are dark.”

AN 2.8

“These two things, mendicants, are bright. What two? Conscience and prudence. These are the two things that are bright.”

AN 2.9

“These two bright things, mendicants, protect the world. What two? Conscience and prudence. If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of tutors and respected people. The world would become dissolute, like goats and sheep, chickens and pigs, and hounds and jackals. But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of tutors and respected people.”

AN 2.10

“There are, mendicants, these two entries to the rainy season. What two? Earlier and later. These are the two entries to the rainy season.”

The Chapter on Disciplinary Issues

AN 2.11

“There are, mendicants, these two powers. What two? The power of reflection and the power of development. And what, mendicants, is the power of reflection? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad, painful result in both this life and the next.’ Reflecting like this, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the power of reflection.

And what, mendicants, is the power of development? In this context, the power of development is the power of the trainees. For when you rely on the power of a trainee, you give up greed, hate, and delusion. Then you don’t do anything unskillful, or practice anything bad. This is called the power of development. These are the two powers.”

AN 2.12

And what, mendicants, is the power of development? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the power of development. These are the two powers.”

AN 2.13

And what, mendicants, is the power of development? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of development. These are the two powers.”

AN 2.14

“Mendicants, the Realized One has two ways of teaching the Dhamma. What two? In brief and in detail. These are the Realized One’s two ways of teaching the Dhamma.”

AN 2.15

“Mendicants, in a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully check themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.

And how, mendicants, does an offending mendicant carefully check themselves? An offending mendicant reflects: ‘I have committed a certain unskillful offense with the body. That mendicant saw me do this. If I hadn’t committed that offense, they wouldn’t have seen me. But since I did commit that offense, they did see me. When they saw me, they were upset, and they voiced their unhappiness to me. Then I also got upset, so I told others. So the mistake is mine alone, like someone who owes customs duty on their goods.’ That’s how, mendicants, an offending mendicant carefully checks themselves.

And how, mendicants, does an accusing mendicant carefully check themselves? An accusing mendicant reflects: ‘This mendicant has committed a certain unskillful offense with the body. I saw them do that. If they hadn’t committed that offense, I wouldn’t have seen them. But since they did commit that offense, I did see them. When I saw them, I was upset, and I voiced my unhappiness to them. Then they also got upset, so they told others. So the mistake is mine alone, like someone who owes customs duty on their goods.’ That’s how, mendicants, an accusing mendicant carefully checks themselves.

In a disciplinary issue, if neither the offending mendicant nor the accusing mendicant carefully checks themselves, you can expect that issue will lead to lasting acrimony and enmity, and the mendicants won’t live comfortably. But in a disciplinary issue, if both the offending mendicant and the accusing mendicant carefully checks themselves, you can expect that issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”

AN 2.16

Then a certain brahmin went up to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

“Unprincipled and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

“Principled and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Excellent, worthy Gotama! Excellent! As if he was righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 2.17

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“What is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”

“What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

“But what is the cause, worthy Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”

“What they’ve done and what they’ve not done. That’s why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“I don’t understand the meaning of what the worthy Gotama has said in brief, without explaining the details. Worthy Gotama, please teach me this matter in detail so I can understand the meaning.”

“Well then, brahmin, listen and apply your mind well, I will speak.”

“Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

“Firstly, brahmin, someone has done bad things and not done good things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. Furthermore, brahmin, someone has done good things and not done bad things by way of body, speech, and mind. So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”

“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 2.18

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Ānanda, I absolutely say that you should not do bad things by way of body, speech, and mind.”

“But, sir, if someone does these things that should not be done, what drawbacks should they expect?”

“They should expect these drawbacks. They blame themselves. After examination, sensible people criticize them. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. These are the drawbacks they should expect.”

“Ānanda, I absolutely say that you should do good things by way of body, speech, and mind.”

“But, sir, if someone does these things that should be done, what benefits should they expect?”

“They should expect these benefits. They don’t blame themselves. After examination, sensible people praise them. They get a good reputation. They don’t feel lost when they die. And when the body breaks up, after death, they are reborn in a good place, a heavenly realm. These are the benefits they should expect.”

AN 2.19

“Mendicants, give up the unskillful. It is possible to give up the unskillful. If it wasn’t possible, I wouldn’t say: ‘Give up the unskillful.’ But it is possible, and so I say: ‘Give up the unskillful.’ And if giving up the unskillful led to harm and suffering, I would not say: ‘Give up the unskillful.’ But giving up the unskillful leads to welfare and happiness, so I say: ‘Give up the unskillful.’

Mendicants, develop the skillful. It is possible to develop the skillful. If it wasn’t possible, I wouldn’t say: ‘Develop the skillful.’ But it is possible, and so I say: ‘Develop the skillful.’ If developing the skillful led to harm and suffering I wouldn’t say: ‘Develop the skillful.’ But developing the skillful leads to welfare and happiness, so I say: ‘Develop the skillful.’”

AN 2.20

“These two things, mendicants, lead to the decline and disappearance of the true teaching. What two? The words and phrases are misplaced, and the meaning is misinterpreted. When the words and phrases are misplaced, the meaning is misinterpreted. These two things lead to the decline and disappearance of the true teaching.

These two things lead to the continuation, persistence, and enduring of the true teaching. What two? The words and phrases are well organized, and the meaning is correctly interpreted. When the words and phrases are well organized, the meaning is correctly interpreted. These two things lead to the continuation, persistence, and enduring of the true teaching.”

The Chapter on Fools

AN 2.21

“Mendicants, there are two fools. What two? One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake. These are the two fools.

There are two who are astute. What two? One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake. These are the two who are astute.”

AN 2.22

“Mendicants, these two misrepresent the Realized One. What two? One who is hateful and hides it, and one whose faith is mistaken. These two misrepresent the Realized One.”

AN 2.23

“Mendicants, these two misrepresent the Realized One. What two? One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him. These two misrepresent the Realized One.

These two don’t misrepresent the Realized One. What two? One who explains what was not spoken by the Realized One as not spoken by him. And one who explains what was spoken by the Realized One as spoken by him. These two don’t misrepresent the Realized One.”

AN 2.24

“Mendicants, these two misrepresent the Realized One. What two? One who explains a discourse in need of interpretation as a discourse whose meaning is explicit. And one who explains a discourse whose meaning is explicit as a discourse in need of interpretation. These two misrepresent the Realized One.”

AN 2.25

“These two don’t misrepresent the Realized One. What two? One who explains a discourse in need of interpretation as a discourse in need of interpretation. And one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit. These two don’t misrepresent the Realized One.”

AN 2.26

“Mendicants, one who is underhand can expect one of two destinies: hell or the animal realm.

One who is aboveboard can expect one of two destinies: as a god or a human.”

AN 2.27

“Mendicants, one who has wrong view can expect one of two destinies: hell or the animal realm.”

AN 2.28

“Mendicants, one who has right view can expect one of two destinies: as a god or a human.”

AN 2.29

“There are two places waiting to receive an unethical person: hell and the animal realm.

There are two places waiting to receive an ethical person: the realms of gods and humans.”

AN 2.30

“Mendicants, I see two reasons to frequent remote lodgings in the wilderness and the forest. What two? Seeing happiness for oneself in this life, and having sympathy for future generations. I see two reasons to frequent remote lodgings in the wilderness and the forest.”

AN 2.31

“These two things play a part in realization. What two? Serenity and discernment.

What is the benefit of developing serenity? The mind is developed. What is the benefit of developing the mind? Greed is given up.

What is the benefit of developing discernment? Wisdom is developed. What is the benefit of developing wisdom? Ignorance is given up.

The mind corrupted by greed is not free; and wisdom corrupted by ignorance does not grow. In this way, freedom of heart comes from the fading away of greed, while freedom by wisdom comes from the fading away of ignorance.”

AN 2.98

“Mendicants, there are two fools. What two? One who carries the burden of what has not come to pass, and one who doesn’t carry the burden of what has come to pass. These are the two fools.”

AN 2.99

“There are two who are astute. What two? One who doesn’t carry the burden of what has not come to pass, and one who carries the burden of what has come to pass. These are the two who are astute.”

AN 2.100

“Mendicants, there are two fools. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two fools.”

AN 2.101

“There are two who are astute. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two who are astute.”

AN 2.102

“Mendicants, there are two fools. What two? One who perceives a non-offense as an offense, and one who perceives an offense as a non-offense. These are the two fools.”

AN 2.103

“There are two who are astute. What two? One who perceives a non-offense as a non-offense, and one who perceives an offense as an offense. These are the two who are astute.”

AN 2.104

“Mendicants, there are two fools. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two fools.”

AN 2.105

“There are two who are astute. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two who are astute.”

AN 2.106

“Mendicants, there are two fools. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two fools.”

AN 2.107

“There are two who are astute. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two who are astute.”

AN 2.108

“For these two, defilements grow. What two? One who is remorseful over something they shouldn’t be, and one who isn’t remorseful over something they should be. These are the two whose defilements grow.”

AN 2.109

“For these two, defilements don’t grow. What two? One who isn’t remorseful over something they shouldn’t be, and one who is remorseful over something they should be. These are the two whose defilements don’t grow.”

AN 2.110

“For these two, defilements grow. What two? One who perceives what is unallowable as allowable, and one who perceives what is allowable as unallowable. These are the two whose defilements grow.”

AN 2.111

“For these two, defilements don’t grow. What two? One who perceives what is unallowable as unallowable, and one who perceives what is allowable as allowable. These are the two whose defilements don’t grow.”

AN 2.112

“For these two, defilements grow. What two? One who perceives an offense as a non-offense, and one who perceives a non-offense as an offense. These are the two whose defilements grow.”

AN 2.113

“For these two, defilements don’t grow. What two? One who perceives an offense as an offense, and one who perceives a non-offense as a non-offense. These are the two whose defilements don’t grow.”

AN 2.114

“For these two, defilements grow. What two? One who perceives what is not the teaching as the teaching, and one who perceives the teaching as not the teaching. These are the two whose defilements grow.”

AN 2.115

“For these two, defilements don’t grow. What two? One who perceives the teaching as the teaching, and one who perceives what is not the teaching as not the teaching. These are the two whose defilements don’t grow.”

AN 2.116

“For these two, defilements grow. What two? One who perceives what is not the training as the training, and one who perceives what is the training as not the training. These are the two whose defilements grow.”

AN 2.117

“For these two, defilements don’t grow. What two? One who perceives what is not the training as not the training, and one who perceives what is the training as the training. These are the two whose defilements don’t grow.”

The Chapter on the Peaceful Mind

AN 2.32

“Mendicants, I will teach you the level of the untrue person and the level of the true person. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“What is the level of the untrue person? The untrue person is ungrateful and thankless, for the wicked only know how to be ungrateful and thankless. It is totally the level of an untrue person to be ungrateful and thankless. The true person is grateful and thankful, for the virtuous only know how to be grateful and thankful. It is totally the level of a true person to be grateful and thankful.”

AN 2.33

“Mendicants, I say that these two individuals cannot easily be repaid. What two? Mother and father.

You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them; and even if they were to defecate and urinate right there.

Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them. Why is that? Parents are very helpful to their children: they raise them, nurture them, and show them the world.

But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”

AN 2.34

Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “What does the worthy Gotama teach? What does he explain?”

“Brahmin, I teach action and inaction.”

“But in what way does the worthy Gotama teach action and inaction?”

“I teach inaction regarding bad bodily, verbal, and mental conduct, and the many kinds of unskillful things. I teach action regarding good bodily, verbal, and mental conduct, and the many kinds of skillful things. This is the kind of action and inaction that I teach.”

“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 2.35

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, sat down to one side, and said to him, “How many in the world are worthy of a religious donation? And where should a gift be given?”

“Householder, there are two in the world who are worthy of a religious donation: the trainee and the adept. These two in the world are worthy of a religious donation, and that’s where you should give a gift.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“In this world, the trainee and the adept,
are worthy of offerings dedicated to the gods.
They are sincere in body,
speech, and mind.
This is the field for sponsors of sacrifice—
what’s given here is very fruitful.”

AN 2.36

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

Now at that time Venerable Sāriputta was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. There Sāriputta addressed the mendicants: “Reverends, mendicants!”

“Reverend,” they replied. Sāriputta said this:

“I will teach you about an individual fettered internally and one fettered externally. Listen and apply your mind well, I will speak.”

“Yes, reverend,” they replied. Sāriputta said this:

“Who is an individual fettered internally? It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a returner, who comes back to this place. This is called an individual who is fettered internally, a returner, who comes back to this place.

Who is an individual fettered externally? It’s a mendicant who is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They enter and remain in a certain peaceful state of freed mind. When their body breaks up, after death, they’re reborn in one of the orders of gods. When they pass away from there, they’re a non-returner, not coming back to this place. This is called an individual who is fettered externally, a non-returner, who does not come back to this place.

Furthermore, a mendicant is ethical … they keep the rules they’ve undertaken. They simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures. They simply practice for disillusionment, dispassion, and cessation regarding future lives. They practice for the ending of craving. They practice for the ending of greed. When their body breaks up, after death, they are reborn in one of the orders of gods. When they pass away from there, they are non-returners, not coming back to this place. This is called an individual who is fettered externally, a non-returner, who does not come back to this place.”

Then several peaceful-minded deities went up to the Buddha, bowed, stood to one side, and said to the Buddha, “Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of sympathy.” The Buddha consented with silence.

Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta. He sat down on the seat spread out. Sāriputta bowed to the Buddha and sat down to one side. The Buddha said to him:

“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: ‘Sir, Venerable Sāriputta is in the stilt longhouse of Migāra’s mother in the Eastern Monastery, where he is teaching the mendicants about an individual with internal fetters and one with external fetters. The assembly is overjoyed! Sir, please go to Venerable Sāriputta out of sympathy.’

Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.

Sāriputta, you might think: ‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’ But you should not see it like this. It was right here that those deities developed their minds.

So you should train like this: ‘We shall have peaceful faculties and peaceful minds.’ That’s how you should train. When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: ‘We shall present the gift of peace to our spiritual companions.’ That’s how you should train.

Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.”

AN 2.37

So I have heard. At one time Venerable Mahākaccāna was staying at Varaṇā, on the bank of the Kaddama Lake.

Then the brahmin Ārāmadaṇḍa went up to Mahākaccāna, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:

“What is the cause, worthy Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”

“It is because of their insistence on sensual desire, their shackles, avarice, and attachment, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”

“What is the cause, worthy Kaccāna, what is the reason why ascetics fight with ascetics?”

“It is because of their insistence on views, their shackles, avarice, and attachment, that ascetics fight with ascetics.”

“Worthy Kaccāna, is there anyone in the world who has gone beyond the insistence on sensual desire and the insistence on views?”

“There is, brahmin.”

“Who in the world has gone beyond the insistence on sensual desire and the insistence on views?”

“In the eastern lands there is a city named Sāvatthī. There the Blessed One is now staying, the perfected one, the fully awakened Buddha. He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”

When this was said, the brahmin Ārāmadaṇḍa rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

He who has gone beyond the insistence on sensual desire and the insistence on views.

Excellent, worthy Kaccāna! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Kaccāna has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”

AN 2.38

At one time Venerable Mahākaccāna was staying near Madhurā in the Nut Grass Grove.

Then the brahmin Kandarāyana went up to Mahākaccāna, and exchanged greetings with him … He sat down to one side and said to Mahākaccāna:

“I have heard, worthy Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for the ascetic Kaccāna does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, worthy Kaccāna.”

“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as a child, not a senior. If a youth, young, with pristine black hair, blessed with youth, in the prime of life, does not dwell in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more, they are reckoned as astute, a senior.”

When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head to the feet of the young mendicants, saying, “The good fellows are elders, at the stage of the elder; we are youths, at the stage of youth.

Excellent, worthy Kaccāna! … From this day forth, may the worthy Kaccāna remember me as a lay follower who has gone for refuge for life.”

AN 2.39

“At a time when bandits are strong, kings are weak. Then the king is not at ease when going out or coming back or when touring the provinces. The brahmins and householders, likewise, are not at ease when going out or coming back, or when inspecting their external business activities. In the same way, at a time when bad mendicants are strong, good-hearted mendicants are weak. Then the good-hearted mendicants continually adhere to silence in the midst of the Saṅgha, or they stay in the borderlands. This is for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

At a time when kings are strong, bandits are weak. Then the king is at ease when going out or coming back or when inspecting the provinces. The brahmins and householders, likewise, are at ease when going out or coming back, or when inspecting their external business activities. In the same way, at a time when good-hearted mendicants are strong, bad mendicants are weak. Then the bad mendicants continually adhere to silence in the midst of the Saṅgha, or they leave for some place or other. This is for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

AN 2.40

“Mendicants, I don’t praise wrong practice for these two, for laypeople and renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in completing the system of the skillful teaching.

I praise right practice for these two, for laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in completing the system of the skillful teaching.”

AN 2.41

“Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. They brim with much wickedness and make the true teaching disappear.

But by memorizing the discourses well, not taking only a semblance of the phrasing, some mendicants conform to the meaning and the teaching. They act for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. They brim with much merit and make the true teaching continue.”

The Chapter on Assemblies

AN 2.42

“There are, mendicants, these two assemblies. What two? A shallow assembly and a deep assembly. And what is a shallow assembly? An assembly where the mendicants are haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. This is called a shallow assembly.

And what is a deep assembly? An assembly where the mendicants are not haughty, insolent, fickle, scurrilous, or loose-tongued, but have established mindfulness, situational awareness, immersion, unified minds, and restrained faculties. This is called a deep assembly. These are the two assemblies. The better of these two assemblies is the deep assembly.”

AN 2.43

“There are, mendicants, these two assemblies. What two? A divided assembly and a harmonious assembly. And what is a divided assembly? An assembly where the mendicants fight, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

And what is a harmonious assembly? An assembly where the mendicants live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly. These are the two assemblies. The better of these two assemblies is the harmonious assembly.”

AN 2.44

“There are, mendicants, these two assemblies. What two? An assembly of the worst and an assembly of the best. And what is an assembly of the worst? An assembly where the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the worst.

And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after follow their example. They too are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best. These are the two assemblies. The better of these two assemblies is the assembly of the best.”

AN 2.45

“There are, mendicants, these two assemblies. What two? An ignoble assembly and a noble assembly. And what is an ignoble assembly? An assembly where the mendicants don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called an ignoble assembly.

And what is a noble assembly? An assembly where the mendicants truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called a noble assembly. These are the two assemblies. The better of these two assemblies is the noble assembly.”

AN 2.46

“There are, mendicants, these two assemblies. What two? An assembly of the dregs and an assembly of the cream. And what is an assembly of the dregs? An assembly where the mendicants make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the dregs.

And what is an assembly of the cream? An assembly where the mendicants make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. This is called an assembly of the cream. These are the two assemblies. The better of these two assemblies is the assembly of the cream.”

AN 2.47

“There are, mendicants, these two assemblies. What two? An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk. And what is an assembly educated in fancy talk, not in questioning? It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. But when they’ve memorized those teachings they don’t question or examine each other, saying: ‘Why does it say this? What does that mean?’ So they don’t reveal what is hidden or clarify what is unclear, or dispel doubt regarding the many doubtful matters. This is called an assembly educated in fancy talk, not in questioning.

And what is an assembly educated in questioning, not in fancy talk? It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the mendicants do not want to listen. They don’t actively listen or try to understand, nor do they think those teachings are worth learning and memorizing. But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the mendicants do want to listen. They actively listen and try to understand, and they think those teachings are worth learning and memorizing. And when they’ve memorized those teachings they question and examine each other, saying: ‘Why does it say this? What does that mean?’ So they reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. This is called an assembly educated in questioning, not in fancy talk. These are the two assemblies. The better of these two assemblies is the assembly educated in questioning, not in fancy talk.”

AN 2.48

“There are, mendicants, these two assemblies. What two? An assembly that values things of the flesh, not the true teaching, and an assembly that values the true teaching, not things of the flesh. And what is an assembly that values things of the flesh, not the true teaching? It is an assembly where the mendicants praise each other in front of the white-clothed laypeople, saying: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ They thereby acquire material things. And when they get these things, they use them tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is called an assembly that values things of the flesh, not the true teaching.

And what is an assembly that values the true teaching, not things of the flesh? It is an assembly where the mendicants don’t praise each other in front of the white-clothed laypeople, saying: ‘The mendicant so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of teachings; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’ They thereby acquire material things. And when they get these things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is called an assembly that values the true teaching, not things of the flesh. These are the two assemblies. The better of these two assemblies is the assembly that values the true teaching, not things of the flesh.”

AN 2.49

“There are, mendicants, these two assemblies. What two? An unjust assembly and a just assembly. And what is an unjust assembly? An assembly where legal acts against the teaching proceed, while legal acts following the teaching don’t proceed. Legal acts against the training proceed, while legal acts following the training don’t proceed. Legal acts against the teaching are explained, while legal acts following the teaching aren’t explained. Legal acts against the training are explained, while legal acts following the training aren’t explained. This is called an unjust assembly.

And what is a just assembly? An assembly where legal acts following the teaching proceed, while legal acts against the teaching don’t proceed. Legal acts following the training proceed, while legal acts against the training don’t proceed. Legal acts following the teaching are explained, while legal acts against the teaching aren’t explained. Legal acts in line with the training are explained, while legal acts following training aren’t explained. This is called a just assembly. These are the two assemblies. The better of these two assemblies is the just assembly.”

AN 2.50

“There are, mendicants, these two assemblies. What two? An unprincipled assembly and a principled assembly … The better of these two assemblies is the principled assembly.”

AN 2.51

“There are, mendicants, these two assemblies. What two? An assembly with unprincipled speech, and an assembly with principled speech. And what is an assembly with unprincipled speech? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. But they don’t persuade each other or allow themselves to be persuaded, nor do they convince each other or allow themselves to be convinced. Unable to persuade or convince each other, they can’t let go of their opinions. They obstinately stick to that disciplinary issue, insisting that: ‘This is the only truth, anything else is futile.’ This is called an assembly with unprincipled speech.

And what is an assembly with principled speech? It is an assembly where the mendicants take up disciplinary issues, whether legitimate or not. Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced. Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately stick to that disciplinary issue or insist that: ‘This is the only truth, anything else is futile.’ This is called an assembly with principled speech. These are the two assemblies. The better of these two assemblies is the assembly with principled speech.”

The Chapter on Individuals

AN 2.52

“These two individuals, mendicants, arise in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two individuals who arise in the world for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

AN 2.53

“These two individuals, mendicants, arise in the world who are incredible human beings. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two individuals who arise in the world who are incredible human beings.”

AN 2.54

“There are two individuals, mendicants, whose death is regretted by many people. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two individuals, mendicants, whose death is regretted by many people.”

AN 2.55

“Mendicants, these two are worthy of a monument. What two? The Realized One, the perfected one, the fully awakened Buddha; and the wheel-turning monarch. These are the two who are worthy of a monument.”

AN 2.56

“Mendicants, there are two kinds of Buddhas. What two? The Realized One, the perfected one, the fully awakened Buddha; and an independent Buddha. These are the two kinds of Buddhas.”

AN 2.57

“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a thoroughbred elephant. These are the two who are not startled by a crack of thunder.”

AN 2.58

“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a thoroughbred horse. These are the two who are not startled by a crack of thunder.”

AN 2.59

“These two, mendicants, are not startled by a crack of thunder. What two? A mendicant who has ended defilements; and a lion, king of beasts. These are the two who are not startled by a crack of thunder.”

AN 2.60

“Aborigines see two reasons not to use regular speech. What two? Thinking: ‘May we not lie, and may we not misrepresent others with falsehoods.’ Aborigines see these two reasons not to use regular speech.”

AN 2.61

“Mendicants, ladies die without getting enough of two things. What two? Sexual intercourse and giving birth. Ladies die without getting enough of these two things.”

AN 2.62

“Mendicants, I will teach you about living with bad people and living with good people. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“What is it like living with bad people? How do bad people live together?

It’s when a senior mendicant thinks: ‘No mendicant, whether senior, middle, or junior, should admonish me; and I shouldn’t admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’

And a middle or a junior mendicant also thinks: ‘No mendicant, whether senior, middle, or junior, should admonish me; and I shouldn’t admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’

That’s what it’s like living with bad people; that’s how bad people live together.

What is it like living with good people? How do good people live together? It’s when a senior mendicant thinks:

‘Any mendicant, whether senior, middle, or junior, should admonish me; and I should admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’

And a middle or a junior mendicant also thinks: ‘Any mendicant, whether senior, middle, or junior, may admonish me; and I’ll admonish any mendicant, whether senior, middle, or junior. If a mendicant—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’

That’s what it’s like living with good people; that’s how good people live together.”

AN 2.63

“In any disciplinary issue where on both sides the endless talk, contempt for each other’s views, resentment, bitterness, and exasperation is not settled, you can expect that this disciplinary issue will lead to lasting acrimony and enmity, and the mendicants will not live comfortably.

In any disciplinary issue where on both sides the endless talk, contempt for each other’s views, resentment, bitterness, and exasperation is well settled, you can expect that this disciplinary issue won’t lead to lasting acrimony and enmity, and the mendicants will live comfortably.”

The Chapter on Happiness

AN 2.64

“There are, mendicants, these two kinds of happiness. What two? The happiness of laypeople, and the happiness of renunciates. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciates.”

AN 2.65

“There are, mendicants, these two kinds of happiness. What two? Sensual happiness and the happiness of renunciation. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of renunciation.”

AN 2.66

“There are, mendicants, these two kinds of happiness. What two? The happiness of attachments, and the happiness of no attachments. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no attachments.”

AN 2.67

“There are, mendicants, these two kinds of happiness. What two? Defiled happiness and undefiled happiness. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of no defilements.”

AN 2.68

“There are, mendicants, these two kinds of happiness. What two? Happiness of the flesh and happiness not of the flesh. These are the two kinds of happiness. The better of these two kinds of happiness is happiness not of the flesh.”

AN 2.69

“There are, mendicants, these two kinds of happiness. What two? Noble happiness and ignoble happiness. These are the two kinds of happiness. The better of these two kinds of happiness is noble happiness.”

AN 2.70

“There are, mendicants, these two kinds of happiness. What two? Physical happiness and mental happiness. These are the two kinds of happiness. The better of these two kinds of happiness is mental happiness.”

AN 2.71

“There are, mendicants, these two kinds of happiness. What two? Happiness with rapture and happiness free of rapture. These are the two kinds of happiness. The better of these two kinds of happiness is happiness free of rapture.”

AN 2.72

“There are, mendicants, these two kinds of happiness. What two? Happiness with pleasure and happiness with equanimity. These are the two kinds of happiness. The better of these two kinds of happiness is happiness with equanimity.”

AN 2.73

“There are, mendicants, these two kinds of happiness. What two? The happiness of immersion and the happiness without immersion. These are the two kinds of happiness. The better of these two kinds of happiness is the happiness of immersion.”

AN 2.74

“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on rapture and happiness that relies on freedom from rapture. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on freedom from rapture.”

AN 2.75

“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on pleasure and happiness that relies on equanimity. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on equanimity.”

AN 2.76

“There are, mendicants, these two kinds of happiness. What two? Happiness that relies on form and happiness that relies on the formless. These are the two kinds of happiness. The better of these two kinds of happiness is happiness that relies on the formless.”

The Chapter with a Basis

AN 2.77

“Bad, unskillful qualities, mendicants, arise with a basis, not without a basis. By giving up that basis, those bad, unskillful qualities do not occur.”

AN 2.78

“Bad, unskillful qualities, mendicants, arise with a source, not without a source. By giving up that source, those bad, unskillful qualities do not occur.”

AN 2.79

“Bad, unskillful qualities, mendicants, arise with a cause, not without a cause. By giving up that cause, those bad, unskillful qualities do not occur.”

AN 2.80

“Bad, unskillful qualities, mendicants, arise with conditions, not without conditions. By giving up those conditions, those bad, unskillful qualities do not occur.”

AN 2.81

“Bad, unskillful qualities, mendicants, arise with a reason, not without a reason. By giving up that reason, those bad, unskillful qualities do not occur.”

AN 2.82

“Bad, unskillful qualities, mendicants, arise with form, not without form. By giving up that form, those bad, unskillful qualities do not occur.”

AN 2.83

“Bad, unskillful qualities, mendicants, arise with feeling, not without feeling. By giving up that feeling, those bad, unskillful qualities do not occur.”

AN 2.84

“Bad, unskillful qualities, mendicants, arise with perception, not without perception. By giving up that perception, those bad, unskillful qualities do not occur.”

AN 2.85

“Bad, unskillful qualities, mendicants, arise with consciousness, not without consciousness. By giving up that consciousness, those bad, unskillful qualities do not occur.”

AN 2.86

“Bad, unskillful qualities, mendicants, arise with a conditioned basis, not without a conditioned basis. By giving up that conditioned basis, those bad, unskillful qualities do not occur.”

The Chapter on Two Things

AN 2.87

“There are, mendicants, these two things. What two? Freedom of heart and freedom by wisdom. These are the two things.”

AN 2.88

“There are, mendicants, these two things. What two? Exertion, and not being scattered. These are the two things.”

AN 2.89

“There are, mendicants, these two things. What two? Name and form. These are the two things.”

AN 2.90

“There are, mendicants, these two things. What two? Knowledge and freedom. These are the two things.”

AN 2.91

“There are, mendicants, these two things. What two? Views favoring existence and views favoring nonexistence. These are the two things.”

AN 2.92

“There are, mendicants, these two things. What two? Lack of conscience and prudence. These are the two things.”

AN 2.93

“There are, mendicants, these two things. What two? Conscience and prudence. These are the two things.”

AN 2.94

“There are, mendicants, these two things. What two? Being hard to admonish and having bad friends. These are the two things.”

AN 2.95

“There are, mendicants, these two things. What two? Being easy to admonish and having good friends. These are the two things.”

AN 2.96

“There are, mendicants, these two things. What two? Skill in the elements and skill in application of mind. These are the two things.”

AN 2.97

“There are, mendicants, these two things. What two? Skill in offenses and skill in resolving offenses. These are the two things.”

The Chapter on Hopes That Are Hard to Give Up

AN 2.118

“These two hopes are hard to give up. What two? The hope for wealth and the hope for long life. These are two hopes that are hard to give up.”

AN 2.119

“These two individuals are rare in the world. What two? One who takes the initiative, and one who is grateful and thankful. These are the two individuals who are rare in the world.”

AN 2.120

“These two individuals are rare in the world. What two? One who is satisfied, and one who satisfies others. These are the two individuals who are rare in the world.”

AN 2.121

“These two individuals are hard to satisfy in the world. What two? One who continually hoards wealth, and one who continually wastes wealth. These are the two individuals who are hard to satisfy in the world.”

AN 2.122

“These two individuals are easy to satisfy in the world. What two? One who does not continually hoard wealth, and one who does not continually waste wealth. These are the two individuals who are easy to satisfy in the world.”

AN 2.123

“There are two conditions for the arising of greed. What two? The feature of beauty and irrational application of mind. These are the two conditions for the arising of greed.”

AN 2.124

“There are two conditions for the arising of hate. What two? The feature of harshness and irrational application of mind. These are the two conditions for the arising of hate.”

AN 2.125

“There are two conditions for the arising of wrong view. What two? The voice of another and irrational application of mind. These are the two conditions for the arising of wrong view.”

AN 2.126

“There are two conditions for the arising of right view. What two? The voice of another and rational application of mind. These are the two conditions for the arising of right view.”

AN 2.127

“There are these two offenses. What two? A light offense and a serious offense. These are the two offenses.”

AN 2.128

“There are these two offenses. What two? An offense with corrupt intention and an offense without corrupt intention. These are the two offenses.”

AN 2.129

“There are these two offenses. What two? An offense requiring rehabilitation and an offense not requiring rehabilitation. These are the two offenses.”

The Chapter on Aspiration

AN 2.130

“A faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.”

AN 2.131

“A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.”

AN 2.132

“A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Āḷavī!’ These are a standard and a measure for my male lay followers, that is, the householder Citta and Hatthaka of Āḷavī.”

AN 2.133

“A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

AN 2.134

“When a foolish, incompetent untrue person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Without examining or scrutinizing, they praise those deserving of criticism and they criticize those deserving of praise. When a foolish, incompetent untrue person possesses these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? After examining and scrutinizing, they criticize those deserving of criticism and they praise those deserving of praise. When an astute, competent true person possesses these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

AN 2.135

“When a foolish, incompetent untrue person has two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent untrue person possesses these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person has two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? After examining or scrutinizing, they don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent true person possesses these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

AN 2.136

“When a foolish, incompetent untrue person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? Mother and father. When a foolish, incompetent untrue person acts wrongly toward these two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? Mother and father. When an astute, competent true person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

AN 2.137

“When a foolish, incompetent untrue person acts wrongly toward two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What two? The Realized One and a disciple of the Realized One. When a foolish, incompetent untrue person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person acts rightly toward two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What two? The Realized One and a disciple of the Realized One. When an astute, competent true person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

AN 2.138

“There are these two things. What two? Cleaning your own mind, and not grasping at anything in the world. These are the two things.”

AN 2.139

“There are these two things. What two? Anger and acrimony. These are the two things.”

AN 2.140

“There are these two things. What two? Dispelling anger and dispelling acrimony. These are the two things.”

The Chapter on Giving

AN 2.141

“There are these two gifts. What two? A gift of things of the flesh and a gift of the teaching. These are the two gifts. The better of these two gifts is the gift of the teaching.”

AN 2.142

“There are these two offerings. What two? An offering of things of the flesh and an offering of the teaching. These are the two offerings. The better of these two offerings is an offering of the teaching.”

AN 2.143

“There are these two acts of generosity. What two? Generosity with things of the flesh and generosity with the teaching. These are the two acts of generosity. The better of these two acts of generosity is generosity with the teaching.”

AN 2.144

“There are these two kinds of charity. What two? Charity in things of the flesh and charity in the teaching. These are the two kinds of charity. The better of these two kinds of charity is a charity in the teaching.”

AN 2.145

“There are these two riches. What two? Riches in things of the flesh and riches in the teaching. These are the two riches. The better of these two riches is riches in the teaching.”

AN 2.146

“There are these two kinds of enjoyment. What two? Enjoyment of things of the flesh and enjoyment of the teaching. These are the two kinds of enjoyment. The better of these two kinds of enjoyment is the enjoyment of the teaching.”

AN 2.147

“There are these two kinds of sharing. What two? Sharing things of the flesh and sharing the teaching. These are the two kinds of sharing. The better of these two kinds of sharing is sharing the teaching.”

AN 2.148

“There are these two kinds of inclusion. What two? Inclusion in things of the flesh and inclusion in the teaching. These are the two kinds of inclusion. The better of these two kinds of inclusion is inclusion in the teaching.”

AN 2.149

“There are these two kinds of support. What two? Support in things of the flesh and support in the teaching. These are the two kinds of support. The better of these two kinds of support is support in the teaching.”

AN 2.150

“There are these two kinds of sympathy. What two? Sympathy in things of the flesh and sympathy in the teaching. These are the two kinds of sympathy. The better of these two kinds of sympathy is sympathy in the teaching.”

The Chapter on Welcome

AN 2.151

“There are these two kinds of welcome. What two? Welcome in things of the flesh and welcome in the teaching. These are the two kinds of welcome. The better of these two kinds of welcome is the welcome in the teaching.”

AN 2.152

“There are these two kinds of hospitality. What two? Hospitality in things of the flesh and hospitality in the teaching. These are the two kinds of hospitality. The better of these two kinds of hospitality is hospitality in the teaching.”

AN 2.153

“There are these two quests. What two? The quest for things of the flesh and the quest for the teaching. These are the two quests. The better of these two quests is the quest for the teaching.”

AN 2.154

“There are these two searches. What two? The search for things of the flesh and the search for the teaching. These are the two searches. The better of these two searches is the search for the teaching.”

AN 2.155

“There are these two kinds of seeking. What two? Seeking for things of the flesh and seeking for the teaching. These are the two kinds of seeking. The better of these two kinds of seeking is seeking for the teaching.”

AN 2.156

“There are these two kinds of worship. What two? Worship of things of the flesh and worship of the teaching. These are the two kinds of worship. The better of these two kinds of worship is worship of the teaching.”

AN 2.157

“There are these two ways of serving guests. What two? Serving guests with things of the flesh and serving guests with the teaching. These are the two ways of serving guests. The better of these two ways of serving guests is to serve them with the teaching.”

AN 2.158

“There are, mendicants, these two successes. What two? Success in things of the flesh and success in the teaching. These are the two successes. The better of these two successes is success in the teaching.”

AN 2.159

“There are, mendicants, these two kinds of growth. What two? Growth in things of the flesh and growth in the teaching. These are the two kinds of growth. The better of these two kinds of growth is growth in the teaching.”

AN 2.160

“There are these two treasures. What two? The treasure of things of the flesh and the treasure of the teaching. These are the two treasures. The better of these two treasures is the treasure of the teaching.”

AN 2.161

“There are these two kinds of accumulation. What two? Accumulation of things of the flesh and accumulation of the teaching. These are the two kinds of accumulation. The better of these two kinds of accumulation is the accumulation of the teaching.”

AN 2.162

“There are, mendicants, these two kinds of increase. What two? Increase in things of the flesh and increase in the teaching. These are the two kinds of increase. The better of these two kinds of increase is increase in the teaching.”

The Chapter on Attainment

AN 2.163

“There are these two things. What two? Skill in meditative attainments and skill in emerging from those attainments. These are the two things.”

AN 2.164

“There are these two things. What two? Integrity and tenderness. These are the two things.”

AN 2.165

“There are these two things. What two? Patience and gentleness. These are the two things.”

AN 2.166

“There are these two things. What two? Camaraderie and hospitality. These are the two things.”

AN 2.167

“There are these two things. What two? Harmlessness and purity. These are the two things.”

AN 2.168

“There are these two things. What two? Not guarding the sense doors and eating too much. These are the two things.”

AN 2.169

“There are these two things. What two? Guarding the sense doors and moderation in eating. These are the two things.”

AN 2.170

“There are these two things. What two? The power of reflection and the power of development. These are the two things.”

AN 2.171

“There are these two things. What two? The power of mindfulness and the power of immersion. These are the two things.”

AN 2.172

“There are these two things. What two? Serenity and discernment. These are the two things.”

AN 2.173

“There are these two things. What two? Failure in ethical conduct and failure in view. These are the two things.”

AN 2.174

“There are these two things. What two? Accomplishment in ethical conduct and accomplishment in view. These are the two things.”

AN 2.175

“There are these two things. What two? Purification of ethics and purification of view. These are the two things.”

AN 2.176

“There are these two things. What two? Purification of view and making an effort in line with that view. These are the two things.”

AN 2.177

“There are these two things. What two? To never be content with skillful qualities, and to never stop trying. These are the two things.”

AN 2.178

“There are these two things. What two? Lack of mindfulness and lack of situational awareness. These are the two things.”

AN 2.179

“There are these two things. What two? Mindfulness and situational awareness. These are the two things.”

The Chapter of Abbreviated Texts Beginning With Anger

AN 2.180–184

“There are these two things. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. These are the two things.”

AN 2.185–189

“There are these two things. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things.”

AN 2.190–194

“Anyone who has two things lives in suffering. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things lives in suffering.”

AN 2.195–199

“Anyone who has these two things lives happily. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things lives happily.”

AN 2.200–204

“These two things lead to the decline of a mendicant trainee. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. These two things lead to the decline of a mendicant trainee.”

AN 2.205–209

“These two things don’t lead to the decline of a mendicant trainee. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These two things don’t lead to the decline of a mendicant trainee.”

AN 2.210–214

“Anyone who has two things is placed in hell as if delivered there. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. Anyone who has these two things is placed in hell as if delivered there.”

AN 2.215–219

“Anyone who has two things is placed in heaven as if delivered there. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. Anyone who has these two things is placed in heaven as if delivered there.”

AN 2.220–224

“When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. What two? Anger and acrimony … disdain and contempt … jealousy and stinginess … deceit and deviousness … lack of conscience and prudence. When they have two things, some people, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”

AN 2.225–229

“When they have two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. When they have these two things, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.”

The Chapter of Abbreviated Texts Beginning With the Unskillful

AN 2.230–279

“These two things are unskillful … are skillful … are blameworthy … are blameless … have suffering as outcome … have happiness as outcome … result in suffering … result in happiness … are hurtful … are not hurtful. What two? Freedom from anger and acrimony … freedom from disdain and contempt … freedom from jealousy and stinginess … freedom from deceit and deviousness … conscience and prudence. These are the two things that are not hurtful.”

The Chapter of Abbreviated Texts on Monastic Law

AN 2.280

“For two reasons the Realized One laid down training rules for his disciples.

What two? For the well-being and comfort of the Saṅgha … For keeping difficult individuals in check and for the comfort of good-hearted mendicants … For restraining defilements that affect this life and protecting against defilements that affect lives to come … For restraining threats to this life and protecting against threats to lives to come … For restraining faults that affect this life and protecting against faults that affect lives to come … For restraining hazards that affect this life and protecting against hazards that affect lives to come … For restraining unskillful qualities that affect this life and protecting against unskillful qualities that affect lives to come … Out of sympathy for laypeople and for breaking up factions of mendicants with corrupt wishes … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true teaching and the support of the training. These are the two reasons why the Realized One laid down training rules for his disciples.”

AN 2.281–309

“For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of condemnation … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter by the following methods: face-to-face … through recollection … because of past insanity … acting according to what has been admitted … majority decision … further penalty … covering over as if with grass.

These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.”

The Chapter of Abbreviated Texts Beginning with Greed

AN 2.310–319

“For insight into greed, two things should be developed. What two? Serenity and discernment. For insight into greed, these two things should be developed.”

“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two things should be developed.”

AN 2.320–479

“Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … two things should be developed. What two? Serenity and discernment. For the letting go of negligence, these two things should be developed.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

The Book of the Twos is finished.

AN 3 — Tika Nipāta — The Book of the Threes

1. Fools

AN 3.1 — Bhaya Sutta — Perils

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute. It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with doors fastened and windows shuttered. In the same way, whatever dangers there are, all come from the foolish, not from the astute. Whatever perils there are, all come from the foolish, not from the astute. Whatever hazards there are, all come from the foolish, not from the astute.

So, the fool is dangerous, but the astute person is safe. The fool is perilous, but the astute person is not. The fool is hazardous, but the astute person is not. There’s no danger, peril, or hazard that comes from the astute.

So you should train like this: ‘We will shun the three things by which a fool is known, and we will proceed having undertaken the three things by which an astute person is known.’ That’s how you should train.”

AN 3.2 — Lakkhaṇa Sutta — Characteristics

“A fool is characterized by their deeds, and an astute person is characterized by their deeds, for wisdom shines in its traces. A fool is known by three things. What three? Bad conduct by way of body, speech, and mind.

These are the three things by which a fool is known.

An astute person is known by three things. What three? Good conduct by way of body, speech, and mind.

These are the three things by which an astute person is known.

AN 3.3 — Cintī Sutta — Thinking

“There are these three characteristics, signs, and manifestations of a fool. What three? A fool thinks poorly, speaks poorly, and acts poorly. If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them: ‘This worthy one is a fool, an untrue person’? But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them: ‘This worthy one is a fool, an untrue person’. These are the three characteristics, signs, and manifestations of a fool.

There are these three characteristics, signs, and manifestations of an astute person. What three? An astute person thinks well, speaks well, and acts well. If an astute person didn’t think well, speak well, and act well, then how would the astute know of them: ‘This worthy one is astute, a true person’? But since an astute person does think well, speak well, and act well, then the astute do know of them: ‘This worthy one is astute, a true person’. These are the three characteristics, signs, and manifestations of an astute person. So you should train …”

AN 3.4 — Accaya Sutta — Mistakes

“A fool is known by three things. What three? They don’t recognize when they’ve made a mistake. When they do recognize it they don’t deal with it properly. And when someone else confesses a mistake to them, they don’t accept it properly.

These are the three things by which a fool is known.

An astute person is known by three things. What three? They recognize when they’ve made a mistake. When they recognize it they deal with it properly. And when someone else confesses a mistake to them, they accept it properly.

These are the three things by which an astute person is known. So you should train …”

AN 3.5 — Ayoniso Sutta — Irrational

“A fool is known by three things. What three? They ask a question irrationally. They answer a question irrationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they disagree with it.

These are the three things by which a fool is known.

An astute person is known by three things. What three? They ask a question rationally. They answer a question rationally. And when someone else answers a question rationally—with well-rounded, coherent, and relevant words and phrases—they agree with it.

These are the three things by which an astute person is known. So you should train …”

AN 3.6 — Akusala Sutta — Unskillful

“A fool is known by three things. What three? Unskillful deeds by way of body, speech, and mind.

These are the three things by which a fool is known.

An astute person is known by three things. What three? Skillful deeds by way of body, speech, and mind.

These are the three things by which an astute person is known. So you should train …”

AN 3.7 — Sāvajja Sutta — Blameworthy

“A fool is known by three things. What three? Blameworthy deeds by way of body, speech, and mind. … An astute person is known by blameless deeds by way of body, speech, and mind. …”

AN 3.8 — Sabyābajjha Sutta — Hurtful

“A fool is known by three things. What three? Hurtful deeds by way of body, speech, and mind. … An astute person is known by kind deeds by way of body, speech, and mind. These are the three things by which an astute person is known.

So you should train like this: ‘We will shun the three qualities by which a fool is known, and we will proceed having undertaken the three qualities by which an astute person is known.’ That’s how you should train.”

AN 3.9 — Khata Sutta — Broken

“When a foolish, incompetent, untrue person has three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What three? Bad conduct by way of body, speech, and mind.

When a foolish, incompetent untrue person possesses these three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person has three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What three? Good conduct by way of body, speech, and mind.

When an astute, competent true person possesses these three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

AN 3.10 — Mala Sutta — Stains

“Anyone who has three qualities, and has not given up three stains, is placed in hell as if delivered there. What three? They’re unethical, and haven’t given up the stain of immorality. They’re jealous, and haven’t given up the stain of jealousy. They’re stingy, and haven’t given up the stain of stinginess.

Anyone who possesses these three qualities, and has not given up these three stains, is placed in hell as if delivered there.

Anyone who has three qualities, and has given up three stains, is placed in heaven as if delivered there. What three? They’re ethical, and have given up the stain of immorality. They’re not jealous, and have given up the stain of jealousy. They’re not stingy, and have given up the stain of stinginess.

Anyone who possesses these three qualities, and has given up these three stains, is placed in heaven as if delivered there.”

2. The Chariot-Maker

AN 3.11 — Ñāta Sutta — Well-known

“Mendicants, a well-known mendicant with three qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans. What three? They encourage deeds of body and speech, as well as principles, that aren’t in line with good qualities.

A well-known mendicant who possesses these three qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

A well-known mendicant with three qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans. What three? They encourage deeds of body and speech, as well as principles, that are in line with good qualities.

A well-known mendicant who possesses these three qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

AN 3.12 — Sāraṇīya Sutta — Commemoration

“An anointed aristocratic king should commemorate three places as long as he lives. What three? The place he was born. This is the first place.

The place he was anointed as king. This is the second place.

The place where he won victory in battle, establishing himself as foremost in battle. This is the third place. These are the three places an anointed king should commemorate as long as he lives.

In the same way, a mendicant should commemorate three places as long as they live. What three? The place where the mendicant shaved off their hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. This is the first place.

The place where the mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is the second place.

The place where the mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is the third place. These are the three places a mendicant should commemorate as long as they live.”

AN 3.13 — Āsaṁsa Sutta — Hopes

“These three individuals are found in the world. What three? The hopeless, the hopeful, and the one who has done away with hope. And what, mendicants, is a hopeless individual? It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrances, and makeup; or bed, house, and lighting. They hear this: ‘They say the aristocrats have anointed the aristocrat named so-and-so as king.’ It never occurs to them: ‘Oh, when will the aristocrats anoint me too as king?’ This is called a hopeless individual.

And what, mendicants, is a hopeful individual? It’s when someone is the eldest son of an anointed aristocratic king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. He hears this: ‘They say that the aristocrats have anointed the aristocrat named so-and-so as king.’ It occurs to him: ‘Oh, when will the aristocrats anoint me too as king?’ This is called a hopeful individual.

And what, mendicants, is an individual who has done away with hope? It’s when a king has been anointed. He hears this: ‘They say that the aristocrats have anointed the aristocrat named so-and-so as king.’ It never occurs to him: ‘Oh, when will the aristocrats anoint me too as king?’ Why is that? Because the former hope he had to be anointed has now died down. This is called an individual who has done away with hope.

These are the three individuals found in the world.

In the same way, these three individuals are found among the mendicants. What three? The hopeless, the hopeful, and the one who has done away with hope. And what, mendicants, is a hopeless individual? It’s when an individual is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’ It never occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ This is called a hopeless individual.

And what, mendicants, is a hopeful individual? It’s when a mendicant is ethical, of good character. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’ It occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ This is called a hopeful individual.

And what, mendicants, is an individual who has done away with hope? It’s when a mendicant is a perfected one, who has ended all defilements. They hear this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’ It never occurs to them: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ Why is that? Because the former hope they had to be freed has now died down. This is called an individual who has done away with hope.

These are the three individuals found among the mendicants.”

AN 3.14 — Cakkavatti Sutta — The Wheel-Turning Monarch

“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.” When he said this, one of the mendicants said to the Buddha:

“But who is the king of the wheel-turning monarch, the just and principled king?”

“It is principle, monk,” said the Buddha.

“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority.

He provides just protection and security for his aristocrats, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. When he has done this, he wields power only in a principled manner. And this power cannot be undermined by any human enemy.

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security regarding bodily actions, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.’

Furthermore, a Realized One … provides just protection and security regarding verbal actions, saying: ‘This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated.’ … And regarding mental actions: ‘This kind of mental action should be cultivated. This kind of mental action should not be cultivated.’

And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

AN 3.15 — Sacetana Sutta — About Pacetana

At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Once upon a time, there was a king named Pacetana. Then King Pacetana addressed his chariot-maker, ‘In six months’ time, my good chariot-maker, there will be a battle. Are you able to make me a new pair of wheels?’

‘I can, Your Majesty,’ replied the chariot-maker. Then, when it was six days less than six months later, the chariot-maker had finished one wheel.

Then King Pacetana addressed his chariot-maker, ‘In six days’ time there will be a battle. Is my new pair of wheels finished?’

‘Now that it is six days less than six months, Your Majesty, I have finished one wheel.’

‘Are you able to finish the second wheel in these six days?’

Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king, ‘Your Majesty, these are your two new wheels, finished.’

‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days? Because I can’t see any difference between them.’

‘But, Your Majesty, there is a difference. See now what it is.’

Then the chariot-maker rolled forth the wheel that had been finished in six days. It rolled as far as the original impetus took it, then wobbled and fell down. Then he rolled forth the wheel that had been finished in six days less than six months. It rolled as far as the original impetus took it, then stood still as if fixed to an axle.

‘But what is the cause, my good chariot-maker, what is the reason why the wheel that was finished in six days wobbled and fell, while the one that was finished in six days less than six months stood still as if fixed to an axle?’

‘The wheel that was finished in six days, Your Majesty, is crooked, flawed, and defective in rim, spoke, and hub. That’s why it wobbled and fell. The wheel that was finished in six days less than six months, Your Majesty, is not crooked, flawed, and defective in rim, spoke, and hub. That’s why it stood still as if fixed to an axle.’

Now, mendicants, you might think: ‘Surely that chariot-maker must have been someone else at that time?’ But you should not see it like that. I myself was the chariot-maker at that time. Then I was skilled in the crooks, flaws, and defects of wood.

Now that I am a perfected one, a fully awakened Buddha, I am skilled in the crooks, flaws, and defects of actions by body, speech, and mind. Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from the teaching and training, just like the wheel that was finished in six days.

Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in the teaching and training, just like the wheel that was finished in six days less than six months.

So you should train like this: ‘We will give up the crooks, flaws, and defects of body, speech, and mind.’ That’s how you should train.”

AN 3.16 — Apaṇṇaka Sutta — A Sure Bet

“Mendicants, when a mendicant has three things their practice is a sure bet, and they have laid the groundwork for ending the defilements. What three? It’s when a mendicant guards the sense doors, eats in moderation, and is dedicated to wakefulness.

And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant guards the sense doors.

And how does a mendicant eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ That’s how a mendicant eats in moderation.

And how is a mendicant dedicated to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. This is how a mendicant is dedicated to wakefulness.

When a mendicant possesses these three things their practice is a sure bet, and they have laid the groundwork for ending the defilements.”

AN 3.17 — Attabyābādha Sutta — Hurting Yourself

“These three things, mendicants, lead to hurting yourself, hurting others, and hurting both. What three? Bad conduct by way of body, speech, and mind.

These are three things that lead to hurting yourself, hurting others, and hurting both.

These three things, mendicants, don’t lead to hurting yourself, hurting others, or hurting both. What three? Good conduct by way of body, speech, and mind.

These are three things that don’t lead to hurting yourself, hurting others, or hurting both.”

AN 3.18 — Devaloka Sutta — The Realm of the Gods

“Mendicants, if wanderers who follow another religion were to ask you: ‘Reverend, do you lead the spiritual life with the ascetic Gotama so that you can be reborn in the realm of the gods?’ Being questioned like this, wouldn’t you be horrified, repelled, and disgusted?”

“Yes, sir.”

“So it seems that you are horrified, repelled, and disgusted by heavenly lifespan, beauty, happiness, glory, and sovereignty. How much more then should you be horrified, embarrassed, and disgusted by bad conduct by way of body, speech, and mind.”

AN 3.19 — Paṭhamapāpaṇika Sutta — A Shopkeeper (1st)

“Mendicants, a shopkeeper who has three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired. What three? It’s when a shopkeeper doesn’t carefully focus on their work in the morning, at midday, and in the afternoon. A shopkeeper who has these three factors is unable to acquire more wealth or to increase the wealth they’ve already acquired.

In the same way, a mendicant with three qualities is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What three? It’s when a mendicant doesn’t carefully focus on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon.

A mendicant who possesses these three qualities is unable to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.

A shopkeeper who has three factors is able to acquire more wealth or to increase the wealth they’ve already acquired. What three? It’s when a shopkeeper carefully focuses on their work in the morning, at midday, and in the afternoon. A shopkeeper who has these three factors is able to acquire more wealth or to increase the wealth they’ve already acquired.

In the same way, a mendicant with three qualities is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired. What three? It’s when a mendicant carefully focuses on a meditation subject as a basis of immersion in the morning, at midday, and in the afternoon.

A mendicant who possesses these three qualities is able to acquire more skillful qualities or to increase the skillful qualities they’ve already acquired.”

AN 3.20 — Dutiyapāpaṇika Sutta — A Shopkeeper (2nd)

“Mendicants, a shopkeeper who has three factors soon acquires great and abundant wealth. What three? It’s when a shopkeeper sees clearly, is indefatigable, and has supporters.

And how does a shopkeeper see clearly? It’s when a shopkeeper knows of a product: ‘This product is bought at this price and is selling at this price. With this much investment, it’ll bring this much profit.’ That’s how a shopkeeper sees clearly.

And how is a shopkeeper indefatigable? It’s when a shopkeeper is skilled in buying and selling products. That’s how a shopkeeper is indefatigable.

And how does a shopkeeper have supporters? It’s when rich, affluent, and wealthy householders or householders’ children know of him: ‘This good shopkeeper sees clearly and is indefatigable. They are capable of providing for their wives and children, and paying us back from time to time.’ They deposit money with the shopkeeper, saying: ‘With this, my good shopkeeper, earn money to provide for your wives and children, and pay us back from time to time.’ That’s how a shopkeeper has supporters.

A shopkeeper who has these three factors soon acquires great and abundant wealth.

In the same way, a mendicant with three qualities soon acquires great and abundant skillful qualities. What three? It’s when a mendicant sees clearly, is indefatigable, and has supporters.

And how does a mendicant see clearly? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant sees clearly.

And how is a mendicant indefatigable? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is indefatigable.

And how does a mendicant have supporters? It’s when from time to time a mendicant goes up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and asks them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. That’s how a mendicant has supporters.

A mendicant with these three qualities soon acquires great and abundant skillful qualities.”

3. Individuals

AN 3.21 — Samiddha Sutta — With Saviṭṭha

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

Then Venerable Saviṭṭha and Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.

When the greetings and polite conversation were over, they sat down to one side and Venerable Sāriputta said to Venerable Saviṭṭha, “Reverend Saviṭṭha, these three individuals are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, who do you believe to be the finest?”

“Reverend Sāriputta, these three individuals are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, I believe the individual freed by faith to be finest. Why is that? Because this individual’s faculty of faith is extraordinary.”

Then Sāriputta said to Mahākoṭṭhita, “Reverend Koṭṭhita, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, who do you believe to be the finest?”

“Reverend Sāriputta, these three individuals are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, I believe the direct witness to be finest. Why is that? Because this individual’s faculty of immersion is extraordinary.”

Then Mahākoṭṭhita said to Sāriputta, “Reverend Sāriputta, these three individuals are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, who do you believe to be the finest?”

“Reverend Koṭṭhita, these three people are found in the world. What three? The direct witness, the one attained to view, and the one freed by faith. These are the three individuals found in the world. Of these three individuals, I believe the individual attained to view to be finest. Why is that? Because this individual’s faculty of wisdom is extraordinary.”

Then Sāriputta said to Saviṭṭha and Mahākoṭṭhita, “Each of us has spoken from the heart. Come, reverends, let’s go to the Buddha, and tell him about this. As he answers, so we’ll remember it.”

“Yes, reverend,” they replied. Then Sāriputta, Saviṭṭha, and Mahākoṭṭhita went up to the Buddha, bowed, and sat down to one side. Then Sāriputta told the Buddha of all they had discussed.

“In this matter, Sāriputta, it’s not easy to categorically declare that one of these three individuals is finest. In some cases, an individual freed by faith is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.

In this matter, it’s not easy to categorically declare that one of these three individuals is finest. In some cases, a direct witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners.

In this matter, it’s not easy to categorically declare that one of these three individuals is finest. In some cases, one attained to view is practicing for perfection, while the one freed by faith and the direct witness are once-returners or non-returners.

In this matter, it’s not easy to categorically declare that one of these three individuals is finest.”

AN 3.22 — Gilāna Sutta — Patients

“These three patients are found in the world. What three?

In some cases a patient won’t recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.

In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.

Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed. But also, for the sake of this patient, the other patients should be looked after.

These are the three kinds of patients found in the world.

In the same way, these three individuals similar to patients are found in the world. What three? Some people don’t step into the sure path with regard to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people do step into the sure path with regard to skillful qualities, regardless of whether or not they get to see a Realized One, and to hear the teaching and training that he proclaims.

Some people can step into the sure path with regard to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims, and not when they don’t get those things.

Now, it’s for the sake of this last individual that teaching the Dhamma is prescribed, that is, the one who can step into the sure path with regard to skillful qualities, but only if they get to see a Realized One, and to hear the teaching and training that he proclaims. But also, for the sake of this individual, the other people should be taught Dhamma.

These are the three individuals similar to patients found in the world.”

AN 3.23 — Saṅkhāra Sutta — Choices

“These three individuals are found in the world. What three?

Firstly, a certain individual makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts strike them. Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell.

Furthermore, another individual makes pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a pleasing world, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the gods of universal beauty.

Furthermore, another individual makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts strike them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.

These are the three individuals found in the world.”

AN 3.24 — Bahukāra Sutta — Very Helpful

“Mendicants, these three individuals are very helpful to another. What three?

The individual who has enabled you to go for refuge to the Buddha, the teaching, and the Saṅgha. This individual is very helpful to another.

Furthermore, the individual who has enabled you to truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This individual is very helpful to another.

Furthermore, the individual who has enabled you to realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with your own insight in this very life due to the ending of defilements. This individual is very helpful to another.

These are the three individuals who are very helpful to another individual.

And I say that there is no one more helpful to another than these three individuals. And I also say that it’s not easy to repay these three individuals by bowing down to them, rising up for them, greeting them with cupped palms, and observing proper etiquette for them; or by providing them with robes, almsfood, lodgings, and medicines and supplies for the sick.”

AN 3.25 — Vajirūpama Sutta — Like Diamond

“These three individuals are found in the world. What three? An individual with a mind like an open sore, an individual with a mind like lightning, and an individual with a mind like diamond.

And who has a mind like an open sore? It’s an individual who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, an individual is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. This is called an individual with a mind like an open sore.

And who has a mind like lightning? It’s an individual who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They’re like a person with keen eyes in the dark of the night, who sees by a flash of lightning. In the same way, an individual truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called an individual with a mind like lightning.

And who has a mind like diamond? It’s an individual who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. It’s like a diamond, which can’t be cut by anything at all, not even a gem or a stone. In the same way, an individual realizes the undefiled freedom of heart and freedom by wisdom … in this very life … This is called an individual with a mind like diamond.

These are the three individuals found in the world.”

AN 3.26 — Sevitabba Sutta — Associates

“These three individuals are found in the world. What three? There is an individual you shouldn’t associate with, accompany, or attend. There is an individual you should associate with, accompany, and attend. There is an individual you should associate with, accompany, and attend with honor and respect.

Who is the individual you shouldn’t associate with, accompany, or attend? It’s an individual who is inferior in terms of ethics, immersion, and wisdom. You shouldn’t associate with, accompany, or attend such an individual, except out of kindness and sympathy.

Who is the individual you should associate with, accompany, and attend? It’s an individual who is similar in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such an individual. Why is that? Thinking, ‘Since our ethical conduct is similar, we can discuss ethics, the conversation will flow, and we’ll both be at ease. Since our immersion is similar, we can discuss immersion, the conversation will flow, and we’ll both be at ease. Since our wisdom is similar, we can discuss wisdom, the conversation will flow, and we’ll both be at ease.’ That’s why you should associate with, accompany, and attend such an individual.

Who is the individual you should associate with, accompany, and attend with honor and respect? It’s an individual who is superior in terms of ethics, immersion, and wisdom. You should associate with, accompany, and attend such an individual with honor and respect. Why is that? Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled. I’ll fulfill the entire spectrum of immersion I haven’t yet fulfilled, or support with wisdom in every situation the immersion I’ve already fulfilled. I’ll fulfill the entire spectrum of wisdom I haven’t yet fulfilled, or support with wisdom in every situation the wisdom I’ve already fulfilled.’ That’s why you should associate with, accompany, and attend this individual with honor and respect.

These are the three individuals found in the world.

A man who associates with an inferior goes downhill,
but associating with an equal, you’ll never decline;
following the best, you’ll quickly rise up,
so you should keep company with people better than you.”

AN 3.27 — Jigucchitabba Sutta — You Should be Disgusted

“These three individuals are found in the world. What three? There is an individual you should be disgusted by, and you shouldn’t associate with, accompany, or attend them. There is an individual you should regard with equanimity, and you shouldn’t associate with, accompany, or attend them. There is an individual you should associate with, accompany, and attend.

Who is the individual you should be disgusted by, and not associate with, accompany, or attend? It’s an individual who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. You should be disgusted by such an individual, and you shouldn’t associate with, accompany, or attend them. Why is that? Even if you don’t follow the example of such an individual, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ They’re like a snake that’s been living in a pile of dung. Even if it doesn’t bite, it’ll still rub off on you. In the same way, even if you don’t follow the example of such an individual, you still get a bad reputation: ‘That individual has bad friends, companions, and associates.’ That’s why you should be disgusted by such an individual, and you shouldn’t associate with, accompany, or attend them.

Who is the individual you should regard with equanimity, and not associate with, accompany, or attend? It’s an individual who is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. They’re like a festering sore, which, when you hit it with a stick or a stone, discharges even more. In the same way, someone is irritable and bad-tempered. They’re like a firebrand of pale-moon ebony, which, when you hit it with a stick or a stone, sizzles and crackles even more. In the same way, someone is irritable and bad-tempered. They’re like a sewer, which, when you stir it with a stick or a stone, stinks even more. In the same way, an individual is irritable and bad-tempered. Even when lightly criticized they lose their temper, becoming annoyed, hostile, and hard-hearted, and they display annoyance, hate, and bitterness. You should regard such an individual with equanimity, and you shouldn’t associate with, accompany, or attend them. Why is that? Thinking, ‘They might abuse or insult me, or do me harm.’ That’s why you should regard such an individual with equanimity, and you shouldn’t associate with, accompany, or attend them.

Who is the individual you should associate with, accompany, and attend? It’s an individual who is ethical, of good character. You should associate with, accompany, and attend such an individual. Why is that? Even if you don’t follow the example of such an individual, you still get a good reputation: ‘That individual has good friends, companions, and associates.’ That’s why you should associate with, accompany, and attend such an individual.

These are the three individuals found in the world.

A man who associates with an inferior goes downhill,
but associating with an equal, you’ll never decline;
following the best, you’ll quickly rise up,
so you should keep company with people better than you.”

AN 3.28 — Gūthabhāṇī Sutta — Speech like Dung

“These three individuals are found in the world. What three? One with speech like dung, one with speech like flowers, and one with speech like honey.

And who has speech like dung? It’s an individual who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called an individual with speech like dung.

And who has speech like flowers? It’s an individual who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, my man, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason. This is called an individual with speech like flowers.

And who has speech like honey? It’s an individual who gives up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people. This is called an individual with speech like honey.

These are the three individuals found in the world.”

“These three individuals are found in the world. What three? The blind, the one-eyed, and the two-eyed.

Who is the blind individual? It’s someone who doesn’t have the kind of vision that’s needed to acquire more wealth or to increase the wealth they’ve already acquired. Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. This is called a blind individual.

Who is the individual with one eye? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. This is called a one-eyed individual.

Who is the individual with two eyes? It’s someone who has the kind of vision that’s needed to acquire more wealth and to increase the wealth they’ve already acquired. And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright. This is called a two-eyed individual.

These are the three individuals found in the world.

Neither suitable wealth,
nor merit do they make.
They hold a losing hand on both counts,
those who are blind, with ruined eyes.

And now the one-eyed
individual is explained.
By methods good and bad,
that devious person seeks wealth.

Both by fraudulent, thieving deeds,
and also by lies,
the young man’s skilled at piling up money,
and enjoying sensual pleasures.
From here they go to hell—
the one-eyed person is ruined.

And now the two-eyed is explained,
the best individual.
Their wealth is earned legitimately,
money acquired by their own hard work.

They give with best of intentions,
that peaceful-hearted man.
They go to a good place,
where there is no sorrow.

The blind and the one-eyed,
you should avoid from afar.
But you should keep the two-eyed close,
the best individual.”

AN 3.30 — Avakujja Sutta — Upside-down

“These three individuals are found in the world. What three? One with upside-down wisdom, one with wisdom on their lap, and one with widespread wisdom.

And who is the individual with upside-down wisdom? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t apply the mind to the beginning, middle, or end of the discussion. And when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. But even while sitting there, that person doesn’t apply the mind to the discussion in the beginning, middle, or end. And when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. This is called an individual with upside-down wisdom.

And who is the individual with wisdom on their lap? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. But when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. It’s like a person who has different kinds of food crammed on their lap—such as sesame, rice, sweets, or jujube—so that if they rise from the seat without mindfulness, everything gets scattered. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, that person applies the mind to the discussion in the beginning, middle, and end. But when they rise from their seat, they don’t apply the mind to the beginning, middle, or end of the discussion. This is called an individual with wisdom on their lap.

And who is the individual with widespread wisdom? It’s an individual who often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, they apply the mind to the discussion in the beginning, middle, and end. And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion. It’s like when a pot full of water is set straight, so the water stays and doesn’t drain out. In the same way, an individual often goes to the monastery to hear the teaching in the presence of the mendicants. The mendicants teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure. While sitting there, they apply the mind to the discussion in the beginning, middle, and end. And when they rise from their seat, they continue to apply the mind to the beginning, middle, or end of the discussion. This is called an individual with widespread wisdom.

These are the three individuals found in the world.

A person with upside-down wisdom,
is a simpleton and cannot see,
and even if they frequently
go into the mendicants’ presence,

such a person can’t learn
the beginning, middle, or end
of the discussion,
for their wisdom is lacking.

the individual with wisdom on their lap
is better than that, it’s said;
but even if they frequently
go into the mendicants’ presence,

such a person can only learn
the beginning, middle, and end
while sitting in that seat;
but they’ve only grasped the phrasing,
for when they rise their understanding fails,
and what they’ve learned is lost.

The person with widespread wisdom
is better than that, it’s said;
and if they, too, frequently
go into the mendicants’ presence,

one such can learn
the beginning, middle, and end
while sitting in that seat;
and when they’ve grasped the phrasing,

they remember it with the best of intentions.
That peaceful-hearted man,
practicing in line with the teaching,
would make an end of suffering.”

4. Messengers of the Gods

AN 3.31 — Sabrahmaka Sutta — With Divinity

“Mendicants, a family where the children honor their parents in their home is said to live with divinity. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

‘Divinity’ is a term for your parents.

‘First tutors’ is a term for your parents.

‘Worthy of offerings dedicated to the gods’ is a term for your parents.

Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

Parents are said to be ‘divinity’
and ‘first tutors’, it’s said.
They’re worthy of offerings dedicated to the gods from their children,
for they love their offspring.

Therefore an astute person
would revere them and honor them
with food and drink,
clothes and bedding,
anointing and bathing,
and by washing their feet.

Because they look after
their parents like this,
in this life they’re praised by the astute,
and they depart to rejoice in heaven.”

AN 3.32 — Ānanda Sutta — With Ānanda

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Could it be, sir, that a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more?”

“It could be, Ānanda, that a mendicant gains a state of immersion such that they have no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.”

“But how could this be, sir?”

“Ānanda, it’s when a mendicant thinks: ‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.’

That’s how, Ānanda, a mendicant might gain a state of immersion such that there’s no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for externally for all signs; and that they’d live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.

And Ānanda, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Puṇṇaka’ when I said:

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

AN 3.33 — Sāriputta Sutta — With Sāriputta

Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Maybe I’ll teach Dhamma in brief, maybe in detail, maybe both in brief and in detail. But it’s hard to find anyone who understands.”

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail. There will be those who understand the teaching!”

“So, Sāriputta, you should train like this: ‘There’ll be no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit externally for all signs; and we’ll live having achieved the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more.’ That’s how you should train.

When a mendicant has no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit externally for all signs; and they live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more—they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.

And Sāriputta, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Udaya’ when I said:

‘The giving up of both
sensual desires and displeasures,
the casting aside of dullness,
and the prevention of remorse;

pure equanimity and mindfulness,
preceded by investigation of principles—
this, I declare, is liberation by enlightenment,
the smashing of ignorance.’”

AN 3.34 — Nidāna Sutta — Sources

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds.

Any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate—born, sourced, and originated from hate—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from delusion—born, sourced, and originated from delusion—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Suppose some seeds were intact, unspoiled, not weather-damaged, fertile, and well-kept. They’re sown in a well-prepared, productive field, and the heavens provide plenty of rain. Then those seeds would grow, increase, and mature.

In the same way, any deed that emerges from greed—born, sourced, and originated from greed—ripens where that new incarnation is born. And wherever that deed ripens, its result is experienced—either in the present life, or in the next life, or in some subsequent period.

Any deed that emerges from hate …

Mendicants, there are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds.

Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Suppose some seeds were intact, unspoiled, not damaged by wind and sun, fertile, and well-kept. But someone would burn them with fire, reduce them to ashes, and whisk away the ashes in a strong wind, or glide them down a swift stream. Then those seeds would be cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

Any deed that emerges from love … Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

These are three sources that give rise to deeds.

When an ignorant person acts
out of greed, hate, or delusion,
any deeds they have done,
a little or a lot,
are to be experienced right here,
not in any other place.

So a wise person,
a mendicant arousing knowledge
of the outcome of greed, hate, and delusion,
would abandon all bad destinies.”

AN 3.35 — Hatthaka Sutta — With Hatthaka

So I have heard. At one time the Buddha was staying near Āḷavī, on a mat of leaves by a cow-path in a rosewood grove.

Then as Hatthaka of Āḷavī was going for a walk he saw the Buddha sitting on that mat of leaves. He went up to the Buddha, bowed, sat down to one side, and said, “Sir, I trust the Buddha slept well?”

“Yes, prince, I slept well. I am one of those who sleep at ease in the world.”

“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind. And yet the Buddha says, ‘Yes, prince, I slept well. I am one of those who sleep at ease in the world.’”

“Well then, prince, I’ll ask you about this in return, and you can answer as you like. What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with door fastened and window shuttered. His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends. An oil lamp is burning there, while his four wives attend to him in all manner of agreeable ways. What do you think, prince, would he sleep at ease, or not? Or how do you see this?”

“He would sleep at ease, sir. Of those who sleep at ease in the world, he would be one.”

“What do you think, prince? Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”

“Yes, sir.”

“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. That’s why I sleep at ease.

What do you think, prince? Is it not possible that a fever born of hate … or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”

“Yes, sir.”

“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future. That’s why I sleep at ease.

A brahmin who is fully quenched
always sleeps at ease.
Sensual pleasures slip off them,
they’re cooled, free of attachments.

Since they’ve cut off all clinging,
and removed the stress from the heart,
the peaceful sleep at ease,
having found peace of mind.”

AN 3.36 — Devadūta Sutta — Messengers of the Gods

“There are, mendicants, these three messengers of the gods. What three?

Firstly, someone does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. The wardens of hell take them by the arms and present them to King Yama, saying, ‘Your Majesty, this person did not pay due respect to their mother and father, ascetics and brahmins, or honor the elders in the family. May Your Majesty punish them!’

King Yama pursues, presses, and grills them about the first messenger of the gods: ‘My man, did you not see the first messenger of the gods that appeared among human beings?’

They say, ‘I saw nothing, sir.’

King Yama says to them, ‘My man, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’

They say, ‘I saw that, sir.’

King Yama says to them, ‘My man, did it not occur to you—being sensible and mature—“I, too, am liable to grow old. I’m not exempt from old age. I’d better do good by way of body, speech, and mind”?’

They say, ‘I couldn’t, sir. I was negligent.’

King Yama says to them, ‘My man, because you were negligent, you didn’t do good by way of body, speech, and mind. Well, they’ll definitely punish you to fit your negligence. That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins. That bad deed was done by you alone, and you alone will experience the result.’

King Yama grills them about the second messenger of the gods: ‘My man, did you not see the second messenger of the gods that appeared among human beings?’

They say, ‘I saw nothing, sir.’ King Yama says to them, ‘My man, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’

They say, ‘I saw that, sir.’

King Yama says to them, ‘My man, did it not occur to you—being sensible and mature—“I, too, am liable to become sick. I’m not exempt from sickness. I’d better do good by way of body, speech, and mind”?’

They say, ‘I couldn’t, sir. I was negligent.’

King Yama grills them about the third messenger of the gods: ‘My man, did you not see the third messenger of the gods that appeared among human beings?’

They say, ‘I saw nothing, sir.’

King Yama says to them, ‘My man, did you not see among human beings a woman or a man, dead for one, two, or three days, bloated, livid, and festering?’

They say, ‘I saw that, sir.’

King Yama says to them, ‘My man, did it not occur to you—being sensible and mature—“I, too, am liable to die. I’m not exempt from death. I’d better do good by way of body, speech, and mind”?’

They say, ‘I couldn’t, sir. I was negligent.’

After grilling them about the third messenger of the gods, King Yama falls silent. The wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

The wardens of hell throw them down and hack them with axes. …

They hang them upside-down and hack them with hatchets. …

They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …

They make them climb up and down a big mountain of burning coals, blazing and glowing. …

The wardens of hell turn them upside down and throw them in a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they suffer painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated. The wardens of hell toss them into the Great Hell.

Now, about that Great Hell:

‘Four are its corners, four its doors,
neatly divided section by section.
Surrounded by an iron wall,
of iron is its roof.

The ground is even made of iron,
it burns with fierce fire.
The heat forever radiates
a hundred leagues around.’

Once upon a time, King Yama thought, ‘Those who do such bad deeds in the world receive these many different punishments. Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha! Let that Buddha teach me Dhamma, so that I may understand his teaching!’

Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.

When warned by the gods’ messengers,
those sons of Manu who are negligent
sorrow for a long time
when they go to that wretched place.

When warned by the gods’ messengers,
the good and true persons here
never neglect
the teaching of the Noble One.

Seeing the danger in grasping,
the origin of birth and death,
the unattached are freed
with the ending of birth and death.

Happy, they’ve come to a safe place,
quenched in this very life.
They’ve gone beyond all enmities and fears,
and risen above all suffering.”

AN 3.37 — Catumahārāja Sutta — The Four Great Kings (1st)

“On the eighth day of the fortnight, mendicants, the ministers and councillors of the four great kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing and keeping vigil on the sabbath, and making merit.’

And on the fourteenth day of the fortnight, the sons of the four great kings wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’

And on the fifteenth day sabbath, the four great kings themselves wander about the world, thinking: ‘Hopefully most humans are paying due respect to their parents … and making merit.’

If only a few humans are paying due respect to their parents … and making merit, the four great kings address the gods of the thirty-three, seated together in the Hall of Clear Right: ‘Only a few humans are paying due respect to their parents … and making merit.’ Then the gods of the thirty-three are disappointed, thinking, ‘The heavenly hosts will dwindle, while the titan hosts will swell!’

But if many humans are paying due respect to their parents … and making merit, the four great kings address the gods of the thirty-three, seated together in the Hall of Clear Right: ‘Many humans are paying due respect to their parents … and making merit.’ Then the gods of the thirty-three are pleased, thinking, ‘The heavenly hosts will swell, while the titan hosts will dwindle!’

Once upon a time, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘Whoever wants to be like me
would observe the sabbath
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Because Sakka, lord of gods, is not free of greed, hate, and delusion.

But for a mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—it is appropriate to say:

‘Whoever wants to be like me
would observe the sabbath,
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

Why is that? Because that mendicant is free of greed, hate, and delusion.”

AN 3.38 — Dutiyacatumahārāja Sutta — The Four Great Kings (2nd)

“Once upon a time, mendicants, Sakka, lord of gods, guiding the gods of the thirty-three, spoke this verse:

‘Whoever wants to be like me
would observe the sabbath
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

But that verse was poorly sung by Sakka, lord of gods, not well sung; poorly spoken, not well spoken. Why is that? Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say.

‘Whoever wants to be like me
would observe the sabbath,
complete in all eight factors,
on the fourteenth and the fifteenth days,
and the eighth day of the fortnight,
as well as on the fortnightly special displays.’

Why is that? Because that mendicant is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.”

AN 3.39 — Sukhumāla Sutta — A Delicate Lifestyle

“My lifestyle was delicate, mendicants, most delicate, extremely delicate.

In my father’s home, lotus ponds were made just for me. In some, blue water lilies blossomed, while in others, there were pink or white lotuses, just for my benefit. I only used sandalwood from Kāsi, and my turbans, jackets, sarongs, and upper robes also came from Kāsi. And a white parasol was held over me night and day, with the thought: ‘Don’t let cold, heat, grass, dust, or damp bother him.’

I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season. I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.

While the bondservants, workers, and staff in other houses are given sour gruel with false black pepper to eat, in my father’s home they are given fine rice with meat.

Amid such prosperity and such a delicate lifestyle, I thought: ‘When an unlearned ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’ Reflecting like this, I entirely gave up the vanity of youth.

‘When an unlearned ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’ Reflecting like this, I entirely gave up the vanity of health.

‘When an unlearned ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation. But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’ Reflecting like this, I entirely gave up the vanity of life.

There are these three vanities. What three? The vanity of youth, of health, and of life.

Intoxicated with the vanity of youth, an unlearned ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of health …

Intoxicated with the vanity of life, an unlearned ordinary person does bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

Intoxicated with the vanity of youth, health, or life, a mendicant resigns the training and returns to a lesser life.

For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

Living in such a way,
I understood the truth without attachments.
I mastered all vanities—
of health, of youth,

and even of life—
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.

Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
I’m committed to the spiritual life.”

4. Messengers from the Gods

AN 3.40 — Ādhipateyya Sutta — In Charge

“There are, mendicants, these three things to put in charge. What three? Putting oneself, the world, or the teaching in charge.

And what, mendicants, is putting oneself in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can make an end to this entire mass of suffering.” But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting oneself in charge.

And what, mendicants, is putting the world in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can make an end to this entire mass of suffering.” And now, since I’ve now gone forth, I might have sensual, malicious, or cruel thoughts. But the population of the world is large, and there are ascetics and brahmins who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me:

“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.” And there are deities, too, who have psychic power—they’re clairvoyant, and can read the minds of others. They see far without being seen, even by those close; and they understand the minds of others. They would know me:

“Look at this gentleman; he’s gone forth out of faith from the lay life to homelessness, but he’s living mixed up with bad, unskillful qualities.”’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the world in charge.

And what, mendicants, is putting the teaching in charge? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this: ‘I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or rebirth in this or that state. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. And I thought, “Hopefully I can make an end to this entire mass of suffering.” The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I have spiritual companions who live knowing and seeing. Now that I’ve gone forth in this well explained teaching and training, it would not be appropriate for me to live lazy and heedless.’ Then they reflect: ‘My energy shall be roused up and unflagging, mindfulness shall be established and lucid, my body shall be tranquil and undisturbed, and my mind shall be immersed in samādhi.’ Putting the teaching in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is called putting the teaching in charge.

These are the three things to put in charge.

There’s no privacy in the world,
for someone who does bad deeds.
You’ll know for yourself,
whether you’ve lied or told the truth.

When you witness your good self,
you despise it;
while you disguise
your bad self inside yourself.

The gods and the Realized One see
the fool who lives unjustly in the world.
So with yourself in charge, live mindfully;
with the world in charge, be alert and practice absorption;
with the teaching in charge, live in line with that teaching:
a sage who tries for the truth doesn’t deteriorate.

Māra’s conquered; the terminator’s overcome:
one who strives reaches the end of rebirth.
Unaffected, intelligent, knowing the world—
that sage is determined by nothing at all.”

5. The Lesser Chapter

AN 3.41 — Sammukhībhāva Sutta — Present

“Mendicants, when three things are present, a faithful gentleman brims with much merit. What three? When faith is present, when a gift to give is present, and when those worthy of a religious donation are present. When these three things are present, a faithful gentleman brims with much merit.”

AN 3.42 — Tiṭhāna Sutta — Three Grounds

“There are three grounds, mendicants, by which a person with faith and confidence can be known. What three? They like to see ethical people. They like to hear the true teaching. And they live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. These are the three grounds by which a person with faith and confidence can be known.

They like to see ethical people;
they want to hear the true teaching;
they’ve driven out the stain of stinginess:
that’s who’s called an individual of faith.”

AN 3.43 — Atthavasa Sutta — Good Reasons

“Mendicants, taking three reasons into consideration provides quite enough motivation to teach Dhamma to another. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching.

Taking these three reasons into consideration provides quite enough motivation to teach Dhamma to another.”

AN 3.44 — Kathāpavatti Sutta — When Conversation Flows

“In three situations, mendicants, conversation flows. What three? When the teacher understands the meaning and the teaching. When the audience understands the meaning and the teaching. When both the teacher and the audience understand the meaning and the teaching. These are the three situations in which conversation flows.”

AN 3.45 — Paṇḍita Sutta — Recommended by the Astute

“Mendicants, these three things are recommended by astute true persons. What three? Giving, going forth, and taking care of your mother and father. These are the three things recommended by astute true persons.

The virtuous recommend giving,
harmlessness, restraint, and self-control;
caring for mother and father,
and peaceful spiritual practitioners.

These are the things recommended by the good,
which the astute should cultivate.
A noble one, having vision,
will enjoy a world of grace.”

AN 3.46 — Sīlavanta Sutta — Ethical

“Mendicants, when ethical renunciates are supported by a town or village, the people there brim with much merit in three ways. What three? By way of body, speech, and mind. When ethical renunciates are supported by a town or village, the people there brim with much merit in these three ways.”

AN 3.47 — Saṅkhatalakkhaṇa Sutta — Characteristics of the Conditioned

“Mendicants, the conditioned has these three characteristics. What three? Arising is evident, vanishing is evident, and change while persisting is evident. These are the three characteristics of the conditioned.”

“The unconditioned has these three characteristics. What three? No arising is evident, no vanishing is evident, and no change while persisting is evident. These are the three characteristics of the unconditioned.”

AN 3.48 — Pabbatarāja Sutta — The King of Mountains

“Mendicants, great sal trees grow in three ways supported by the Himalayas, the king of mountains. What three? The branches, leaves, and foliage; the bark and shoots; and the softwood and heartwood. Great sal trees grow in these three ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in three ways supported by a family head with faith. What three? Faith, ethics, and wisdom. A family grows in these three ways supported by a family head with faith.

Supported by the rocky mountain
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

So too, when the family head
is ethical and faithful,
supported by them, they grow:
children, partners, and kin,
colleagues, relatives,
and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who see clearly
do likewise.

Having practiced the teaching here,
the path that goes to a good place,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”

AN 3.49 — Ātappakaraṇīya Sutta — Keen

“In three situations, mendicants, you should be keen. What three? You should be keen to prevent bad, unskillful qualities from arising. You should be keen to give rise to skillful qualities. And you should be keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening. In these three situations, you should be keen.

It’s a mendicant who is keen to prevent bad, unskillful qualities from arising. They’re keen to give rise to skillful qualities. And they’re keen to endure physical pain—sharp, severe, acute, unpleasant, disagreeable, life-threatening. This is called a mendicant who is keen, alert, and mindful so as to rightly make an end of suffering.”

AN 3.50 — Mahācora Sutta — A Master Thief

“Mendicants, a master thief with three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What three?

A master thief relies on uneven ground, on thick cover, and on the powerful. And how does a master thief rely on uneven ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on uneven ground.

And how does a master thief rely on thick cover? It’s when a master thief relies on thick grass, thick trees, a blind spot, or a large forest grove. That’s how a master thief relies on thick cover.

And how does a master thief rely on the powerful? It’s when a master thief relies on rulers or their chief ministers. They think: ‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a master thief relies on the powerful.

A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

In the same way, when a bad mendicant has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What three?

A bad mendicant relies on uneven ground, on thick cover, and on the powerful.

And how does a bad mendicant rely on uneven ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on uneven ground.

And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover.

And how does a bad mendicant rely on the powerful? It’s when a bad mendicant relies on rulers or their chief ministers. They think: ‘If anyone accuses me of anything, these rulers or their chief ministers will speak in my defense in the case.’ And that’s exactly what happens. That’s how a bad mendicant relies on the powerful.

When a bad mendicant has these three qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.”

6. Brahmins

AN 3.51 — Paṭhamadvebrāhmaṇa Sutta — Two Brahmins (1st)

Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, they sat down to one side, and said to the Buddha:

“We brahmins, worthy Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old. And we haven’t done what is good and skillful, nor have we made a shelter from fear. Advise us, worthy Gotama, instruct us! It will be for our lasting welfare and happiness.”

“Indeed, brahmins, you’re old, elderly and senior. And you haven’t done what is good and skillful, nor have you made a shelter from fear. This world is led onward by old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, asylum, island, refuge, and final haven for the departed.

This life, so very short, is led onward.
One led on to old age has no shelter.
Seeing this peril in death,
do good deeds that bring you joy.

The restraint practiced here—
of body, speech, and mind—
leads the departed to happiness,
as the good deeds done while living.”

AN 3.52 — Dutiyadvebrāhmaṇa Sutta — Two Brahmins (2nd)

Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to him:

“Indeed, brahmins, you’re old, elderly and senior. And you haven’t done what is good and skillful, nor have you made a shelter from fear. This world is burning with old age, sickness, and death. But restraint here by way of body, speech, and mind is the shelter, asylum, island, refuge, and final haven for the departed.

When your house is on fire,
you rescue the pot
that’s useful,
not the one that’s burnt.

And as the world is on fire
with old age and death,
you should rescue by giving,
for what’s given is rescued.

The restraint practiced here—
of body, speech, and mind—
leads the departed to happiness,
as the good deeds done while living.”

AN 3.53 — Aññatarabrāhmaṇa Sutta — A Certain Brahmin

Then a brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

“Worthy Gotama, they speak of ‘a teaching apparent in the present life’. In what way is the teaching apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

“A greedy person, overcome and overwhelmed by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

“Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.54 — Paribbājaka Sutta — A Wanderer

Then a brahmin wanderer went up to the Buddha … Seated to one side he said to the Buddha:

A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind.

A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

A hateful person … A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.

A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind.

A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. This, too, is how the teaching is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.55 — Nibbuta Sutta — Quenched

Then the brahmin Jānussoṇi went up to the Buddha, bowed, sat down to one side, and said to him:

“Worthy Gotama, they say that ‘extinguishment is apparent in the present life’. In what way is extinguishment apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”

A hateful person …

When you experience the ending of greed, hate, and delusion without remainder, that’s how extinguishment is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.56 — Paloka Sutta — Breaking Apart

Then a certain well-to-do brahmin went up to the Buddha, and seated to one side he said to him:

“Worthy Gotama, I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: ‘In the old days this world was so full of humans you’d think they were squashed together. The villages, towns, and capital cities were no more than a chicken’s flight apart.’ What is the cause, worthy Gotama, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”

“These days, brahmin, humans just love illicit desire. They’re overcome by immoral greed, and mired in wrong religious teachings. Taking up sharp knives, they murder each other. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire … the heavens don’t provide enough rain, so there’s famine, a bad harvest, with crops blighted and turned to straw. And so many people perish. This is the cause, this is the reason why these days human numbers have dwindled.

Furthermore, because these days humans just love illicit desire … native spirits let vicious monsters loose. And so many humans perish. This is the cause, this is the reason why these days human numbers have dwindled.”

“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.57 — Vacchagotta Sutta — With Vacchagotta

Then the wanderer Vacchagotta went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“I have heard, worthy Gotama, that the ascetic Gotama says this: ‘Gifts should only be given to me, not to others. Gifts should only be given to my disciples, not to the disciples of others. Only what is given to me is very fruitful, not what is given to others. Only what is given to my disciples is very fruitful, not what is given to the disciples of others.’

I trust those who say this repeat what the worthy Gotama has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? For we don’t want to misrepresent the worthy Gotama.”

“Vaccha, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.

Anyone who prevents another from giving makes an obstacle and a roadblock for three individuals. What three? The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves. Anyone who prevents another from giving makes an obstacle and a roadblock for these three individuals.

Vaccha, this is what I say: ‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking, “May any creatures here be nourished!”’ How much more then for human beings!

However, I also say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.

What are the five factors they’ve given up? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five factors they’ve given up.

What are the five factors they possess? The entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. These are the five factors they possess.

I say that a gift to anyone who has given up these five factors and possesses these five factors is very fruitful.

Cows may be black or white,
red or tawny,
mottled or uniform,
or pigeon-colored.

But when one is born among them,
the bull that’s tamed—
a behemoth, powerful,
well-paced in pulling forward—
they yoke the load just to him,
regardless of his color.

So it is for humans,
wherever they may be born—
among aristocrats, brahmins, peasants,
menials, or corpse-workers and scavengers—

one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,

they’ve given up birth and death.
Complete in the spiritual journey,
with burden put down, detached,
they’ve completed the task and are free of defilements.

Gone beyond all things,
they’re quenched by not grasping.
In that flawless field,
a religious donation is abundant.

Fools who don’t understand—
unlearned simpletons—
give their gifts to those outside,
and don’t attend the peaceful ones.

But those who do attend the peaceful ones—
wise, esteemed as attentive—
and whose faith in the Holy One
has roots planted deep,

they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment.”

AN 3.58 — Tikaṇṇa Sutta — With Tikaṇṇa

Then Tikaṇṇa the brahmin went up to the Buddha, and exchanged greetings with him. Seated to one side, in front of the Buddha, Tikaṇṇa praised the brahmins who were proficient in the three Vedas, “Such are the brahmins, masters of the three Vedic knowledges! Thus are the brahmins, masters of the three Vedic knowledges!”

“But brahmin, how do the brahmins describe a brahmin who is master of the three Vedic knowledges?”

“Worthy Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. That’s how the brahmins describe a brahmin who is master of the three Vedic knowledges.”

“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.”

“But worthy Gotama, how is one a master of the three knowledges in the training of the Noble One? Worthy Gotama, please teach me this.”

“Well then, brahmin, listen and apply your mind well, I will speak.”

“Yes, worthy sir,” Tikaṇṇa replied. The Buddha said this:

“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. This is the first knowledge that they attain. Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. This is the second knowledge that they attain. Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is the third knowledge that they attain. Ignorance is banished and knowledge has arisen; darkness is banished, and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

For someone whose ethical conduct doesn’t waver,
who is alert, practicing absorption;
whose mind is mastered,
unified, serene.

That attentive one dispels the darkness,
master of the three knowledges, conqueror of death.
For the welfare of gods and humans,
he has given up everything, they say.

Accomplished in the three knowledges,
living without confusion,
bearing the final body,
they revere the awakened Gotama.

One who knows their past lives,
sees heaven and places of loss,
and has attained the ending of rebirth,
a sage of perfect insight—

it’s because of these three knowledges
that a brahmin is a master of the three knowledges.
That’s who I call a three-knowledge master,
and not the other who repeats what they are told.

This, brahmin, is a master of the three knowledges in the training of the Noble One.”

“Worthy Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. And, worthy Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One.

Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.59 — Jāṇussoṇi Sutta — With Jānussoṇi

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. Seated to one side he said to the Buddha:

“Worthy Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.”

“But brahmin, how do the brahmins describe a brahmin who is proficient in the three Vedic knowledges?”

“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One.”

“But worthy Gotama, how is one a master of the three knowledges in the training of the Noble One? Worthy Gotama, please teach me this.”

“Well then, brahmin, listen and apply your mind well, I will speak.”

“Yes, worthy sir,” Jānussoṇi replied. The Buddha said this:

“Brahmin, it’s when a mendicant, quite secluded from sensual pleasures … enters and remains in the fourth absorption.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives, with features and details. This is the first knowledge that they attain. Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is the third knowledge that they attain. Ignorance is banished and knowledge has arisen; darkness is banished and light has arisen, as happens for a meditator who is diligent, keen, and resolute.

One who is perfect in precepts and observances,
resolute and serene,
whose mind is mastered,
unified, serene;

who knows their past lives,
sees heaven and places of loss,
and has attained the end of rebirth,
such a sage has perfect insight.

Because of these three knowledges
a brahmin is a master of the three knowledges.
That’s who I call a three-knowledge master,
and not the other who repeats what they are told.

This, brahmin, is a master of the three knowledges in the training of the Noble One.”

“Worthy Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the Noble One. And, worthy Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the Noble One.

Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 3.60 — Saṅgārava Sutta — With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, we who are called brahmins make sacrifices and encourage others to make sacrifices. Now, worthy Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice. But, worthy Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”

“Well then, brahmin, I’ll ask you about this in return, and you can answer as you like. What do you think, brahmin? A Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He says, ‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme objective of the spiritual life with my own insight, and I make it known. Please, all of you, practice like this, and you too will realize the supreme objective of the spiritual life, and will live having realized it with your own insight.’ So the Teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.

What do you think, brahmin? This being so, are they doing good for just one person or for many people on account of going forth?”

“This being so, worthy Gotama, they are doing good for many people on account of going forth.”

When he said this, Venerable Ānanda said to Saṅgārava, “Brahmin, which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?”

Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

For a second time, Ānanda said to Saṅgārava, “Brahmin, I didn’t ask you who you honor and praise. I asked you which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?”

For a second time Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

For a third time, Ānanda said to Saṅgārava, “Brahmin, I didn’t ask you who you honor and praise. I asked you which of these two practices do you believe has fewer obligations and undertakings, yet is more fruitful and beneficial?”

For a third time Saṅgārava said to Ānanda, “Those such as the worthies Gotama and Ānanda are honored and praised by me!”

Then it occurred to the Buddha, “Though Ānanda asked him a sensible question three times, Saṅgārava falters without answering. Why don’t I give him a way out?”

So the Buddha said to Saṅgārava, “Brahmin, what came up in the conversation among the king’s retinue today, sitting together in the royal compound?”

“Worthy Gotama, this came up: ‘Formerly, it seems, there were fewer mendicants, but more of them displayed superhuman demonstrations of psychic power; while these days, there are more mendicants, but fewer display superhuman demonstrations of psychic power.’ This is what came up in the conversation among the king’s retinue today, while sitting together in the royal compound.”

“Brahmin, there are three kinds of demonstration. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.

And what is the demonstration of psychic power? It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the realm of divinity. This is called the demonstration of psychic power.

And what is the demonstration of revealing? In one case, someone reveals by means of a sign: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone reveals after hearing it from humans or non-humans or deities: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers: ‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ And even if they reveal this many times, it turns out exactly so, not otherwise.

In another case, someone comprehends the mind of one who has attained the immersion that’s free of placing the mind and keeping it connected. They understand: ‘Judging by the way this worthy’s intentions are directed, immediately after this mind state, they’ll think this thought.’ And even if they reveal this many times, it turns out exactly so, not otherwise. This is called the demonstration of revealing.

And what is a demonstration of instruction? It’s when someone instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ This is called a demonstration of instruction.

These are the three kinds of demonstration. Of these three kinds of demonstration, which do you consider to be the finest?”

“Regarding this, worthy Gotama, a demonstration of psychic power is experienced only by the one who performs it, occurring only to them. This seems to me like an illusion.

And the demonstration where someone reveals something by means of a sign, or after hearing it from humans, non-humans, or deities, or by hearing the sound of thought spreading as someone thinks and considers, or by comprehending the mind of another, is also experienced only by the one who performs it, occurring only to them. This also seems to me like an illusion.

But as to the demonstration where someone instructs others: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ I prefer this demonstration, worthy Gotama. It’s the finest of the three kinds of demonstration.

It’s incredible, worthy Gotama, it’s amazing, how well this was said by the worthy Gotama. We regard the worthy Gotama as someone who possesses these three kinds of demonstration. For the worthy Gotama wields the many kinds of psychic power … controlling the body as far as the realm of divinity. And Worthy Gotama comprehends the mind of another who has attained the immersion that is free of placing the mind and keeping it connected. He understands: ‘Judging by the way this worthy’s intentions are directed, immediately after this mind state they’ll think this thought.’ And the worthy Gotama instructs others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

“Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do wield the many kinds of psychic power … controlling the body as far as the realm of divinity. And I do comprehend the mind of another individual who has attained the immersion that is free of placing the mind and keeping it connected. I understand: ‘Judging by the way this worthy’s intentions are directed, immediately after this mind state they’ll think this thought.’ And I do instruct others like this: ‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’”

“But worthy Gotama, is there even one other mendicant who possesses these three kinds of demonstration, apart from the worthy Gotama?”

“There’s not just one hundred mendicants, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”

“But where are these mendicants now staying?”

“Right here, brahmin, in this Saṅgha of mendicants.”

7. The Great Chapter

AN 3.61 — Titthāyatana Sutta — Sectarian Tenets

“Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction. What three?

There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’

There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.’

There are some ascetics and brahmins who have this doctrine and view: ‘Everything this individual person experiences—pleasurable, painful, or neutral—has no cause or reason.’

Regarding this, I went up to the ascetics and brahmins whose view is that everything an individual person experiences is because of past deeds, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’

Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Regarding this, I went up to the ascetics and brahmins whose view is that everything that an individual person experiences is because of God Almighty’s creation, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’

Those who believe that God Almighty’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Regarding this, I went up to the ascetics and brahmins whose view is that everything that an individual person experiences has no cause or reason, and I said to them: ‘Is it really true that this is the venerables’ view?’ And they answered, ‘Yes’. I said to them: ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’

Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics. This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.

These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.

But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins. What is the Dhamma that I’ve taught?

‘These are the six elements’: this is the Dhamma I’ve taught …

‘These are the six fields of contact’: this is the Dhamma I’ve taught …

‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …

‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.

‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?

There are these six elements: the elements of earth, water, fire, air, space, and consciousness.

‘“These are the six elements”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.

‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?

There are these six fields of contact: eye, ear, nose, tongue, body, and mind contact.

‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.

‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ This is what I said, but why did I say it?

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

Hearing a sound with their ears …

Smelling an odor with their nose …

Tasting a flavor with their tongue …

Encountering a touch with their body …

Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.

‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’ That’s what I said, and this is why I said it.

‘“These are the four noble truths”: this is the Dhamma I’ve taught …’ That’s what I said, but why did I say it?

Supported by the six elements, an embryo is conceived. When it is conceived, there are name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

And what is the noble truth of suffering? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. This is called the noble truth of suffering.

And what is the noble truth of the origin of suffering? Ignorance is a requirement for choices. Choices are a requirement for consciousness. Consciousness is a requirement for name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling. Feeling is a requirement for craving. Craving is a requirement for grasping. Grasping is a requirement for continued existence. Continued existence is a requirement for rebirth. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates. This is called the noble truth of the origin of suffering.

And what is the noble truth of the cessation of suffering? When ignorance fades away and ceases no residue left behind, choices cease. When choices cease, consciousness ceases. When consciousness ceases, name and form cease. When name and form cease, the six sense fields cease. When the six sense fields cease, contact ceases. When contact ceases, feeling ceases. When feeling ceases, craving ceases. When craving ceases, grasping ceases. When grasping ceases, continued existence ceases. When continued existence ceases, rebirth ceases. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease. That is how this entire mass of suffering ceases. This is called the noble truth of the cessation of suffering.

And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering.

‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’ That’s what I said, and this is why I said it.”

AN 3.62 — Bhaya Sutta — Perils

“Mendicants, an unlearned ordinary person speaks of three perils that tear mothers and children apart. What three?

There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the first peril that tears mothers and children apart.

Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the second peril that tears mothers and children apart.

Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the third peril that tears mothers and children apart.

These are the three perils an unlearned ordinary person speaks of that tear mothers and children apart.

Mendicants, an unlearned ordinary person speaks of three perils that don’t tear mothers and children apart. What three?

There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the first peril that doesn’t tear mothers and children apart.

Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the second peril that doesn’t tear mothers and children apart.

Furthermore, there comes a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the third peril that doesn’t tear mothers and children apart.

These are the three perils an unlearned ordinary person speaks of that don’t tear mothers and children apart.

There are three perils that tear mothers and children apart. What three?

The perils of old age, sickness, and death. When a child is growing old, a mother doesn’t get her wish: ‘Let me grow old, may my child not grow old!’ When a mother is growing old, a child doesn’t get their wish: ‘Let me grow old, may my mother not grow old!’

When a child is sick, a mother doesn’t get her wish: ‘Let me be sick, may my child not be sick!’ When a mother is sick, a child doesn’t get their wish: ‘Let me be sick, may my mother not be sick!’

When a child is dying, a mother doesn’t get her wish: ‘Let me die, may my child not die!’ When a mother is dying, a child doesn’t get their wish: ‘Let me die, may my mother not die!’ These are the three perils that tear mothers and children apart.

There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart. What is that path and practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”

AN 3.63 — Venāgapura Sutta — At Venāgapura

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Venāgapura. The brahmins and householders of Venāgapura heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Venāgapura. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:

“It’s incredible, worthy Gotama, it’s amazing, how your faculties are so very clear, and the complexion of your skin is pure and bright. It’s like a golden brown jujube in the autumn, or a ripe palmyra fruit freshly plucked from the stalk, or a pendant of Black Plum River gold, fashioned by a deft smith, well-wrought in the forge, and placed on a cream rug where it shines and glows and radiates. In the same way, your faculties are so very clear, and the complexion of your skin is pure and bright.

Surely the worthy Gotama gets when he wants, without trouble or difficulty, various kinds of high and luxurious bedding, such as: sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double or single fringed—and silk covers studded with gems, as well as silken sheets, wollen carpets, rugs for elephants, horses, or chariots, black antelope hides and woven rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”

“Brahmin, these various kinds of high and luxurious bedding are hard for renunciates to find. And even if they do get them, they’re not allowed.

There are, brahmin, these three high and luxurious beds that I get these days when I want, without trouble or difficulty. What three? The heavenly high and luxurious bed, the divine high and luxurious bed, and the noble high and luxurious bed. These are the three high and luxurious beds that I get these days when I want, without trouble or difficulty.”

“But what, worthy Gotama, is the heavenly high and luxurious bed?”

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from almsround, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present. Quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, I enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, I enter and remain in the third absorption, where I meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain, and the disappearance of former happiness and sadness, I enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. When I’m practicing like this, if I walk, at that time my walking is heavenly. When I’m practicing like this, if I stand, at that time my standing is heavenly. When I’m practicing like this, if I sit, at that time my sitting is heavenly. When I’m practicing like this, if I lie down, at that time my lying is heavenly. This is the heavenly high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“It’s incredible, worthy Gotama, it’s amazing! Who but the worthy Gotama could get such a heavenly high and luxurious bed when he wants, without trouble or difficulty?

But what, worthy Gotama, is the divine high and luxurious bed?”

“Brahmin, when I am living supported by a village or town, I robe up in the morning and, taking my bowl and robe, enter the town or village for alms. After the meal, on my return from almsround, I enter within a forest. I gather up some grass or leaves into a pile and sit down cross-legged, setting my body straight, and bringing mindfulness to the present. I meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will. I meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, I spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When I’m practicing like this, if I walk, at that time my walking is divine. … my standing is divine. … my sitting is divine. When I’m practicing like this, if I lie down, at that time my lying is divine. This is the divine high and luxurious bed that I get these days when I want, without trouble or difficulty.”

“It’s incredible, worthy Gotama, it’s amazing! Who but the worthy Gotama could get such a divine high and luxurious bed when he wants, without trouble or difficulty?

But what, worthy Gotama, is the noble high and luxurious bed?”

“It’s incredible, worthy Gotama, it’s amazing! Who but the worthy Gotama could get such a noble high and luxurious bed when he wants, without trouble or difficulty?

Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. We go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember us as lay followers who have gone for refuge for life.”

AN 3.64 — Sarabha Sutta — With Sarabha

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Now at that time a wanderer named Sarabha had recently left this teaching and training. He was telling a crowd in Rājagaha, “I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.”

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms. They heard what Sarabha was saying.

Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and said to him, “The wanderer named Sarabha has recently left this teaching and training. He was telling a crowd in Rājagaha: ‘I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.’ Worthy sir, please go to the wanderers’ monastery on the bank of the Serpentine River to see Sarabha the wanderer out of sympathy.” The Buddha consented with silence.

Then in the late afternoon, the Buddha came out of retreat and went to the wanderers’ monastery on the bank of the Serpentine River to visit Sarabha the wanderer. He sat down on the seat spread out and said to the wanderer Sarabha, “Is it really true, Sarabha, that you’ve been saying: ‘I learned the teaching of the ascetics who follow the Sakyan, then I left their teaching and training.’” When he said this, Sarabha kept silent.

For a second time, the Buddha said to Sarabha, “Tell me, Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, I’ll fill you in. But if you have learned it fully, I’ll agree.” For a second time, Sarabha kept silent.

For a third time, the Buddha said to Sarabha, “Sarabha, the teachings of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, I’ll fill you in. But if you have learned it fully, I’ll agree.” For a third time, Sarabha kept silent.

Then those wanderers said to Sarabha, “The ascetic Gotama has offered to tell you anything you ask for. Speak, reverend Sarabha, what exactly have you learned of the teachings of the ascetics who follow the Sakyan? If you’ve not learned it fully, he’ll fill you in. But if you have learned it fully, he’ll agree.” When this was said, Sarabha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Knowing this, the Buddha said to the wanderers:

“Wanderers, someone might say to me: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ Then I’d carefully pursue, press, and grill them on that point. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.

Wanderers, someone might say to me: ‘You claim to have ended all defilements, but you still have these defilements.’ Then I’d carefully pursue, press, and grill them on that point. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.

Wanderers, someone might say to me: ‘Regardless of your goal in teaching the Dhamma, it does not deliver one who applies it to the complete ending of suffering.’ Then I’d carefully pursue, press, and grill them on that point. When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display annoyance, hate, and bitterness. Or they’d sit silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.”

Then the Buddha, having roared his lion’s roar three times in the monastery for the wanderers on the bank of the Serpentine River, rose into the air and flew away.

Soon after the Buddha left, those wanderers beset Sarabha on all sides with sneering and jeering. “Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal. In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll roar a lion’s roar!’ but you only managed to squeal and yelp like a jackal.

You’re just like a marsh hen who thinks, ‘I’ll cry like a cuckoo!’ but they still only manage to cry like a marsh hen. In the same way, when the ascetic Gotama wasn’t here you said ‘I’ll cry like a cuckoo!’ but you still only managed to cry like a marsh hen.

You’re just like a bull that thinks to bellow only when the cowstall is empty. In the same way, you only thought to bellow when the ascetic Gotama wasn’t here.” That’s how those wanderers beset Sarabha on all sides with sneering and jeering.

AN 3.65 — Kesamutti Sutta — With the Kālāmas of Kesamutta

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a town of the Kālāmas named Kesamutta. The Kālāmas of Kesamutta heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Kesamutta. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha …’ It’s good to see such perfected ones.”

Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their cupped palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:

“There are, sir, some ascetics and brahmins who come to Kesamutta. They explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. Then some other ascetics and brahmins come to Kesamutta. They too explain and promote only their own doctrine, while they attack, badmouth, disparage, and smear the doctrines of others. So, sir, we’re doubting and uncertain: ‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”

“It is enough, Kālāmas, for you to be doubting and uncertain. Doubt has come up in you about an uncertain matter.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

What do you think, Kālāmas? Does greed come up in a person for their welfare or harm?”

“Harm, sir.”

“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas? Does hate come up in a person for their welfare or harm?”

“Harm, sir.”

“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas? Does delusion come up in a person for their welfare or harm?”

“Harm, sir.”

“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Kālāmas, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

“So, Kālāmas, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.

Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

What do you think, Kālāmas? Does contentment come up in a person for their welfare or harm?”

“Welfare, sir.”

“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Kālāmas? Does love come up in a person for their welfare or harm? … Does understanding come up in a person for their welfare or harm? … Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Kālāmas, are these things skillful or unskillful?”

“Skillful, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won four consolations in this very life. ‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.

‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in this very life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.

‘If it turns out that bad things happen to people who do bad things, then since I have no bad intentions, and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.

‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.

When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won these four consolations in this very life.”

“That’s so true, Blessed One! That’s so true, Holy One! When that noble disciple has a mind that’s free of enmity and ill will, uncorrupted and purified, they’ve won these four consolations in this very life. …

Excellent, sir! Excellent! … We go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may the Buddha remember us as lay followers who have gone for refuge for life.”

AN 3.66 — Sāḷha Sutta — With Sāḷha and His Friend

So I have heard. Now at that time Venerable Nandaka was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery. Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:

“Please, Sāḷha and friend, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

What do you think, Sāḷha? Is greed real?”

“Yes, sir.”

“‘Covetousness’ is what I mean by this. A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha? Is hate real?”

“Yes, sir.”

“‘Malice’ is what I mean by this. A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha? Is delusion real?”

“Yes, sir.”

“‘Ignorance’ is what I mean by this. A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

“So, Sāḷha and friend, when I said: ‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.

Please, Sāḷha and friend, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

What do you think? Is contentment real?”

“Yes, sir.”

“‘Satisfaction’ is what I mean by this. A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think? Is love real?”

“Yes, sir.”

“‘Kindness’ is what I mean by this. A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Sāḷha? Is understanding real?”

“Yes, sir.”

“‘Knowledge’ is what I mean by this. A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Sāḷha, are these things skillful or unskillful?”

“Skillful, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

Then that noble disciple is rid of desire, rid of ill will, unconfused, aware, and mindful. They meditate spreading a heart full of love … compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They understand: ‘There is this, there is what is worse than this, there is what is better than this, and there is an escape beyond the scope of perception.’ Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

They understand: ‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful. Formerly there was hate, which was unskillful. Now there is none, so that’s skillful. Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’ So they live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”

AN 3.67 — Kathāvatthu Sutta — Topics of Discussion

“There are, mendicants, these three topics of discussion. What three? You might discuss the past: ‘That is how it was in the past.’ You might discuss the future: ‘That is how it will be in the future.’ Or you might discuss the present: ‘This is how it is at present.’

You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion. When an individual is asked a question, if it needs to be answered categorically and they don’t answer it categorically; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that individual is not competent to hold a discussion. When an individual is asked a question, if it needs to be answered categorically and they answer it categorically; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that individual is competent to hold a discussion.

You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion. When an individual is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that individual is not competent to hold a discussion. When an individual is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that individual is competent to hold a discussion.

You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion. When an individual is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that individual is not competent to hold a discussion. When an individual is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display annoyance, hate, and bitterness, then that individual is competent to hold a discussion.

You can know whether or not an individual is competent to hold a discussion by seeing how they take part in a discussion. When an individual is asked a question, if they intimidate, crush, mock, or seize on trivial mistakes, then that individual is not competent to hold a discussion. When an individual is asked a question, if they don’t intimidate, crush, mock, or seize on trivial mistakes, then that individual is competent to hold a discussion.

You can know whether or not an individual has what’s required by seeing how they take part in a discussion. If they actively listen they have what’s required; if they don’t actively listen they don’t have what’s required. Someone who has what’s required directly knows one thing, completely understands one thing, gives up one thing, and realizes one thing—and then they experience complete freedom. This is the purpose of discussion, consultation, sitting close, and listening well, that is, the liberation of the mind by not grasping.

Those who converse with hostility,
too sure of themselves, arrogant,
ignoble, attacking virtues,
they look for flaws in each other.

They rejoice together when their opponent
speaks poorly and makes a mistake,
becoming confused and defeated—
but the noble ones don’t discuss like this.

If an astute person wants to hold a discussion
connected with the teaching and its meaning—
the kind of discussion that noble ones hold—
then that attentive one should start the discussion,

knowing when the time is right,
neither hostile nor arrogant.
Not over-excited,
contemptuous, or aggressive,

or with a mind full of jealousy,
they’d speak from what they rightly know.
They agree with what was well spoken,
without criticizing what was poorly said.

They’d not persist in finding faults,
nor seize on trivial mistakes,
neither intimidating nor crushing the other,
nor would they speak suggestively.

Good people consult
for the sake of knowledge and clarity.
That’s how the noble ones consult,
this is a noble consultation.
Knowing this, an intelligent person
would consult without arrogance.”

AN 3.68 — Aññatitthiya Sutta — Followers of Other Religions

“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Well then, mendicants, listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“Mendicants, if wanderers of other religions were to ask: ‘There are these three things. What three? Greed, hate, and delusion. These are the three things. What’s the difference between them?’ You should answer them: ‘Greed, reverends, is mildly blameworthy, but slow to fade away. Hate is very blameworthy, but quick to fade away. Delusion is very blameworthy, and slow to fade away.’

And if they ask: ‘What is the cause, what is the reason why greed arises, and once arisen it increases and grows?’ You should say: ‘The feature of beauty. When you apply the mind irrationally to the feature of beauty, greed arises, and once arisen it increases and grows. This is the cause, this is the reason why greed arises, and once arisen it increases and grows.’

And if they ask: ‘What is the cause, what is the reason why hate arises, and once arisen it increases and grows?’ You should say: ‘The feature of aversion. When you apply the mind irrationally to the feature of aversion, hate arises, and once arisen it increases and grows. This is the cause, this is the reason why hate arises, and once arisen it increases and grows.’

And if they ask: ‘What is the cause, what is the reason why delusion arises, and once arisen it increases and grows?’ You should say: ‘Irrational application of mind. When you apply the mind irrationally, delusion arises, and once arisen it increases and grows. This is the cause, this is the reason why delusion arises, and once arisen it increases and grows.’

And if they ask, ‘What is the cause, what is the reason why greed doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘The feature of ugliness. When you apply the mind rationally on the ugly feature of things, greed doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why greed doesn’t arise, or if it’s already arisen it’s given up.’

And if they ask, ‘What is the cause, what is the reason why hate doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘The heart’s release by love. When you apply the mind rationally on the heart’s release by love, hate doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why hate doesn’t arise, or if it’s already arisen it’s given up.’

And if they ask, ‘What is the cause, what is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up?’ You should say: ‘Rational application of mind. When you apply the mind rationally, delusion doesn’t arise, or if it’s already arisen it’s given up. This is the cause, this is the reason why delusion doesn’t arise, or if it’s already arisen it’s given up.’”

AN 3.69 — Akusalamūla Sutta — Unskillful Roots

“Mendicants, there are these three unskillful roots. What three? Greed, hate, and delusion.

Greed is a root of the unskillful. When a greedy person chooses to act by way of body, speech, or mind, that too is unskillful. When a greedy person, overcome by greed, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by greed.

Hate is a root of the unskillful. When a hateful person chooses to act by way of body, speech, or mind, that too is unskillful. When a hateful person, overcome by hate, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by hate.

Delusion is a root of the unskillful. When a deluded person chooses to act by way of body, speech, or mind, that too is unskillful. When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is unskillful. And so these many bad, unskillful things are produced in them, born, sourced, originated, and conditioned by delusion. Such an individual is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

Why is this? This individual causes another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they’re scornful and admit nothing. When someone makes a baseless criticism, they make no effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such an individual is said to have speech that’s ill-timed, false, meaningless, not in line with the teaching and training.

Such an individual—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in this very life, with distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

Suppose a sal, axlewood, or boxwood tree was choked and enveloped by three camel’s foot creepers. It would fall to ruin and disaster. In the same way, such an individual—overcome with bad, unskillful qualities born of greed, hate, and delusion—suffers in this very life, with distress, anguish, and fever. And when the body breaks up, after death, they can expect to be reborn in a bad place.

These are the three unskillful roots.

There are these three skillful roots. What three? Contentment, love, and understanding.

Contentment is a root of the skillful. When a contented person chooses to act by way of body, speech, or mind, that too is skillful. When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by contentment.

Love is a root of the skillful. When a loving person chooses to act by way of body, speech, or mind, that too is skillful. When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by love.

Understanding is a root of the skillful. When an understanding person chooses to act by way of body, speech, or mind, that too is skillful. When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’, that too is skillful. And so these many skillful things are produced in them, born, sourced, originated, and conditioned by understanding. Such an individual is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

Why is this? This individual doesn’t cause another to suffer under a false pretext—by execution or imprisonment or confiscation or condemnation or banishment—thinking ‘I’m powerful, I want power’. So when someone makes a valid criticism, they admit it and aren’t scornful. When someone makes a baseless criticism, they make an effort to explain, ‘This is why that’s untrue, this is why that’s false.’ That’s why such an individual is said to have speech that’s well-timed, true, meaningful, in line with the teaching and training.

For such an individual, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In this very life they’re happy, free of distress, anguish, and fever, and they’re also extinguished in this very life.

Suppose a sal, axlewood, or boxwood tree was choked and enveloped by three camel’s foot creepers. Then along comes a person with a spade and basket. They’d cut the creeper out by the roots, dig them up, and pull them out, down to the fibers and stems. Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d whisk away the ashes in a strong wind, or glide them down a swift stream. So those camel’s foot creepers would be cut off at the root, made like a palm stump, and obliterated, unable to arise in the future. In the same way, for such an individual, bad unskillful qualities born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. In this very life they’re happy, free of distress, anguish, and fever, and they’re also extinguished in this very life.

These are the three skillful roots.”

AN 3.70 — Uposatha Sutta — Sabbath

So I have heard. At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Then Visākhā, Migāra’s mother, went up to the Buddha, bowed, and sat down to one side. The Buddha said to her, “So, Visākhā, where are you coming from in the middle of the day?”

“Today, sir, I’m observing the sabbath.”

“There are, Visākhā, these three sabbaths. What three? The sabbath of the cowherds, the sabbath of the Jains, and the sabbath of the noble ones.

And what is the sabbath of the cowherds? It’s just like a cowherd who, in the late afternoon, takes the cows back to their owners. They reflect: ‘Today the cows grazed in this spot and that, and they drank in this spot and that. Tomorrow the cows will graze in this spot and that, and drink in this spot and that.’ In the same way, someone keeping the sabbath reflects: ‘Today I ate this and that, and had a meal of this and that. Tomorrow I’ll eat this and that, and have a meal of this and that.’ And so they spend their day with a mind full of covetousness. That’s the sabbath of the cowherds. When the cowherd’s sabbath is observed like this it’s not very fruitful or beneficial or dazzling or bountiful.

And what is the sabbath of the Jains? There’s a kind of ascetic belonging to a group called the Jains. They encourage their disciple: ‘Please, my man, don’t hurt any living creatures more than a hundred leagues away to the east. Don’t hurt any living creatures more than a hundred leagues away to the west. Don’t hurt any living creatures more than a hundred leagues away to the north. Don’t hurt any living creatures more than a hundred leagues away to the south.’ So they encourage kindness and sympathy for some creatures and not others. On the sabbath, they encourage their disciple: ‘Please, my man, take off all your clothes and say: “I don’t belong to anyone anywhere! And nothing belongs to me anywhere!”’ But their mother and father still know, ‘This is our child.’ And they know, ‘This is my mother and father.’ Partner and child still know, ‘This is our supporter.’ And they know, ‘This is my partner and child.’ Bondservants, workers, and staff still know: ‘This is our master.’ And they know, ‘These are my bondservants, workers, and staff.’ So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie. This, I say, is lying. When the night has passed they use their possessions once more, though they’ve not been given back to them. This, I say, is stealing. That’s the sabbath of the Jains. When the Jain’s sabbath is observed like this it’s not very fruitful or beneficial or dazzling or bountiful.

And what is the sabbath of the noble ones? A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty head by exertion.

And how is a dirty head cleaned by exertion? With cleansing paste, clay, and water, and by applying the appropriate effort. In the same way, a corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the Realized One: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the divinity, living together with the divinity. And because they think of the divinity their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by exertion.

A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by exertion.

And how is a dirty body cleaned by exertion? With cleanser and powder, water, and by applying the appropriate effort. That’s how a dirty body is cleaned by exertion. In the same way, a corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ As they recollect the teaching, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by exertion.

A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by exertion.

And how is a dirty cloth cleaned by applying effort? With salt, lye, cow dung, and water, and by applying the appropriate effort. That’s how a dirty cloth is cleaned by exertion. In the same way, a corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, and worthy of veneration with cupped palms. It is the supreme field of merit for the world.’ As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by exertion.

A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by exertion.

And how is a dirty mirror cleaned by exertion? With oil, ash, a rolled-up cloth, and by applying the appropriate effort. That’s how a dirty mirror is cleaned by exertion. In the same way, a corrupt mind is cleaned by exertion.

And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by exertion.

A corrupt mind is cleaned by exertion. And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the deities: ‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity’s host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleansing corrupt native gold by exertion.

And how is corrupt native gold cleansed by applying effort? With a furnace, flux, a blowpipe, and tongs, and by applying the appropriate effort. That’s how corrupt native gold is cleansed by exertion. In the same way, a corrupt mind is cleaned by applying effort.

And how is a corrupt mind cleaned by exertion? It’s when a noble disciple recollects the deities: ‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to imagine, the gods who control what is imagined by others, the gods of the Divinity’s host, and gods even higher than these. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’ As they recollect the faith, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. This is called: ‘A noble disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’ That’s how a corrupt mind is cleaned by applying effort.

Then that noble disciple reflects: ‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of sympathy for all living beings. I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of sympathy for all living beings. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex. I, too, for this day and night will give up unchastity. I will be chaste, set apart, refraining from the vulgar act of sex. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and dependable, and won’t trick the world with my words. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up intoxicants of beer, wine, and liquor. I, too, for this day and night will give up intoxicants of beer, wine, and liquor. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones eat in one part of the day, abstaining from eating at night and from food at the wrong time. I, too, for this day and night will eat in one part of the day, abstaining from eating at night and food at the wrong time. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones refrain from seeing shows of dancing, singing, and music; and attiring and adorning themselves with garlands, fragrance, and makeup. I, too, for this day and night will refrain from seeing shows of dancing, singing, and music; and attiring and adorning myself with garlands, fragrance, and makeup. I will observe the sabbath by doing as the perfected ones do in this respect.

As long as they live, the perfected ones give up high and luxurious beds. They sleep in a low place, either a cot or a grass mat. I, too, for this day and night will give up high and luxurious beds. I’ll sleep in a low place, either a cot or a grass mat. I will observe the sabbath by doing as the perfected ones do in this respect.’

That’s the sabbath of the noble ones. When the sabbath of the noble ones is observed like this it’s very fruitful and beneficial and dazzling and bountiful.

How much so? Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsi, Kosala, Vajji, Malla, Cetī, Vaccha, Kuru, Pañcāla, Maccha, Sūrasena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven treasures. This wouldn’t be worth a sixteenth part of the sabbath with its eight factors. Why is that? Because human kingship is a poor thing compared to the happiness of the gods.

Fifty years in the human realm is one day and night for the gods of the four great kings. Thirty such days make up a month. Twelve such months make up a year. The lifespan of the gods of the four great kings is five hundred of these heavenly years. It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the four great kings. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

A hundred years in the human realm is one day and night for the gods of the thirty-three. Thirty such days make up a month. Twelve such months make up a year. The lifespan of the gods of the thirty-three is a thousand of these heavenly years. It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the thirty-three. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Two hundred years in the human realm is one day and night for the gods of Yama. Thirty such days make up a month. Twelve such months make up a year. The lifespan of the gods of Yama is two thousand of these heavenly years. It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of Yama. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Four hundred years in the human realm is one day and night for the joyful gods. Thirty such days make up a month. Twelve such months make up a year. The lifespan of the joyful gods is four thousand of these heavenly years. It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Eight hundred years in the human realm is one day and night for the gods who love to create. Thirty such days make up a month. Twelve such months make up a year. The lifespan of the gods who love to create is eight thousand of these heavenly years. It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to create. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

Sixteen hundred years in the human realm is one day and night for the gods who control what is created by others. Thirty such days make up a month. Twelve such months make up a year. The lifespan of the gods who control what is created by others is sixteen thousand of these heavenly years. It’s possible that some woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control what is created by others. This is what I was referring to when I said: ‘Human kingship is a poor thing compared to the happiness of the gods.’

You shouldn’t kill living creatures, or steal,
or lie, or drink liquor.
Be chaste, refraining from sex,
and don’t eat at night, the wrong time.

Not wearing garlands or applying fragrance,
you should sleep on a low bed, or a mat on the ground.
This is the eight-factored sabbath, they say,
revealed by the Buddha, who has gone to suffering’s end.

The moon and sun are both fair to see,
radiating as far as they revolve.
Those dispellers of darkness, travelers in midair,
shine in the firmament, lighting up the quarters.

All of the wealth that’s found in this realm—
pearls, gems, fine beryl too,
mountain gold or lustrous gold,
or the native gold called ‘coruscant’—

they’re not worth a sixteenth part
of the sabbath with its eight factors,
as starlight cannot rival the moon.

So an ethical woman or man,
who has observed the eight-factored sabbath,
having made merit whose outcome is happiness,
blameless, they go to a heavenly place.”

8. Ānanda

AN 3.71 — Channa Sutta — With Channa

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the wanderer Channa went up to Venerable Ānanda and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Ānanda:

“Reverend Ānanda, do you advocate giving up greed, hate, and delusion?”

“We do, reverend.”

“But what drawbacks have you seen, Reverend Ānanda, that you advocate giving up greed, hate, and delusion?”

“A greedy person, overcome by greed, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When greed has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. A greedy person does bad things by way of body, speech, and mind. When greed has been given up, they don’t do bad things by way of body, speech, and mind. A greedy person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both. Greed is a destroyer of sight, vision, and knowledge. It blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.

A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. …

A deluded person, overcome by delusion, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness. When delusion has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness. A deluded person does bad things by way of body, speech, and mind. When delusion has been given up, they don’t do bad things by way of body, speech, and mind. A deluded person doesn’t truly understand what’s for their own good, the good of another, or the good of both. When delusion has been given up, they truly understand what’s for their own good, the good of another, or the good of both. Delusion is a destroyer of sight, vision, and knowledge; it blocks wisdom, it’s on the side of distress, and it doesn’t lead to extinguishment.

This is the drawback we’ve seen in greed, hate, and delusion, and this is why we advocate giving them up.”

“But, reverend, is there a path and a practice for giving up that greed, hate, and delusion?”

“There is, reverend, a path and a practice for giving up that greed, hate, and delusion.”

“Well, what is it?”

“It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice for giving up that greed, hate, and delusion.”

“This is a fine path, a fine practice, for giving up that greed, hate, and delusion. Just this much is enough for diligence.”

AN 3.72 — Ājīvaka Sutta — A Disciple of the Ājīvakas

At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. Then a householder who was a disciple of the Ājīvaka ascetics went up to Venerable Ānanda, bowed, sat down to one side, and said to Ānanda:

“Honorable Ānanda, whose teaching is well explained? Who in the world is practicing well? Who in the world has done well?”

“Well then, householder, I’ll ask you about this in return, and you can answer as you like. What do you think, householder? Is the teaching of those who teach for giving up greed, hate, and delusion well explained or not? Or how do you see this?”

“The teaching of those who teach for giving up greed, hate, and delusion is well explained. That’s how I see it.”

“What do you think, householder? Are those who practice for giving up greed, hate, and delusion practicing well or not? Or how do you see this?”

“Those who practice for giving up greed, hate, and delusion are practicing well. That’s how I see it.”

“What do you think, householder? Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—done well in the world, or not? Or how do you see this?”

“Those who’ve given up greed, hate, and delusion have done well in the world. That’s how I see it.”

“So, householder, you’ve declared: ‘The teaching of those who teach for giving up greed, hate, and delusion is well explained.’ And you’ve declared: ‘Those who practice for giving up greed, hate, and delusion are practicing well.’ And you’ve declared: ‘Those who’ve given up greed, hate, and delusion have done well in the world.’”

“It’s incredible, sir, it’s amazing! There’s no acclaiming your own teaching or disrespecting someone else’s, just teaching what’s relevant in that context. The goal is spoken of, but the self is not involved. You, sir, teach Dhamma for giving up greed, hate, and delusion. Your teaching is well explained. You, sir, practice for giving up greed, hate, and delusion. You in the world are practicing well. You’ve given up greed, hate, and delusion. You in the world have done well.

Excellent, sir! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways. I go for refuge to the Buddha, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.”

AN 3.73 — Mahānāmasakka Sutta — With Mahānāma the Sakyan

So I have heard. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Now at that time the Buddha had recently recovered from an illness. Then Mahānāma the Sakyan went up to the Buddha, bowed, sat down to one side, and said to him:

“For a long time, sir, I have understood your teaching like this: ‘Knowledge is for those with immersion, not those without immersion.’ But, sir, does immersion come first, then knowledge? Or does knowledge come first, then immersion?”

Then Venerable Ānanda thought, “The Buddha has recently recovered from an illness, and this Mahānāma asks him a question that’s too deep. Why don’t I take him off to one side and teach him the Dhamma?”

Then Ānanda took Mahānāma by the arm, led him off to one side, and said to him, “Mahānāma, the Buddha has spoken of the ethics, immersion, and wisdom of a trainee; and the ethics, immersion, and wisdom of an adept. What is the ethics of a trainee? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called the ethics of a trainee.

And what is the immersion of a trainee? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the immersion of a trainee.

And what is the wisdom of a trainee? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the wisdom of a trainee.

Then a noble disciple—accomplished in ethics, immersion, and wisdom—realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

In this way the Buddha has spoken of the ethics, immersion, and wisdom of both a trainee and an adept.”

AN 3.74 — Nigaṇṭha Sutta — Jains

At one time Venerable Ānanda was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Licchavis Abhaya and Paṇḍitakumāra went up to Venerable Ānanda, bowed, sat down to one side, and said to him:

“Sir, the Jain ascetic of the Ñātika clan claims to be all-knowing and all-seeing, to know and see everything without exception, thus: ‘Knowledge and vision are constantly and continually present to me, while walking, standing, sleeping, and waking.’ He advocates the elimination of past deeds by fervent mortification, and breaking the bridge by not doing any new deeds. So with the ending of deeds, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away. This is how to go beyond suffering by means of this purification by wearing away in the present life. What, sir, does the Buddha say about this?”

“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. What three?

It’s when, Abhaya, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Then a mendicant accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

Then a mendicant accomplished in immersion realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.

These are the three kinds of purification by wearing away that have been rightly explained by the Buddha … in order to realize extinguishment.”

When he said this, Paṇḍitakumāra said to Abhaya, “Dear Abhaya, is there anything in what Ānanda has said so well that you would disagree with?”

“How could I not agree with what was said so well by Ānanda? If anyone didn’t agree with him, their head would explode!”

AN 3.75 — Nivesaka Sutta — Support

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things. What three?

Experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

Experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

Experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

There might be change in the four principal states—earth, water, air, and fire—but a noble disciple with experiential confidence in the Buddha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

There might be change in the four principal states—earth, water, air, and fire—but a noble disciple with experiential confidence in the teaching … or the Saṅgha would never change. In this context, ‘change’ means that such a noble disciple will be reborn in hell, the animal realm, or the ghost realm: this is quite impossible.

Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in these three things.”

AN 3.76 — Paṭhamabhava Sutta — Continued Existence (1st)

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?”

“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is regeneration into a new state of existence in the future.

If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is regeneration into a new state of existence in the future.

If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The consciousness of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is regeneration into a new state of existence in the future. That’s how continued existence is defined.”

AN 3.77 — Dutiyabhava Sutta — Continued Existence (2nd)

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of this thing called ‘continued existence’. How is continued existence defined?”

“If, Ānanda, there were no deeds to result in the sensual realm, would continued existence in the sensual realm still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a lower realm. That’s how there is regeneration into a new state of existence in the future.

If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”

“No, sir.”

“So, Ānanda, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a middle realm. That’s how there is regeneration into a new state of existence in the future.

If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”

“No, sir.”

“So, deeds are the field, consciousness is the seed, and craving is the moisture. The intention and aim of sentient beings—shrouded by ignorance and fettered by craving—is established in a higher realm. That’s how there is regeneration into a new state of existence in the future. That’s how continued existence is defined.”

AN 3.78 — Sīlabbata Sutta — Precepts and Observances

Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: “Ānanda, are all precepts and observances, lifestyles, and spiritual paths fruitful when taken as the essence?”

“This matter is not categorical, sir.”

“Well then, Ānanda, break it down.”

“Take the case of someone who cultivates precepts and observances, a lifestyle, and a spiritual path, taking this as the essence. If unskillful qualities grow while skillful qualities decline, that’s not fruitful. However, if unskillful qualities decline while skillful qualities grow, that is fruitful.”

That is what Venerable Ānanda said, and the Teacher concurred.

Then Ānanda, knowing that the Teacher concurred, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then, not long after Ānanda had left, the Buddha addressed the mendicants: “Mendicants, Ānanda is a trainee, but it’s not easy to find his equal in wisdom.”

AN 3.79 — Gandhajāta Sutta — Fragrances

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, there are these three kinds of fragrance that spread only with the wind, not against it. What three? The fragrance of roots, heartwood, and flowers. These are the three kinds of fragrance that spread only with the wind, not against it. Is there a kind of fragrance that spreads with the wind, and against it, and both ways?”

“There is, Ānanda, such a kind of fragrance.”

“So what, sir, is that kind of fragrance?”

“It’s when, Ānanda, in some village or town, a woman or man has gone for refuge to the Buddha, the teaching, and the Saṅgha. They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. They’re ethical, of good character. They live at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

Ascetics and brahmins everywhere praise them for these good qualities; even the deities praise them. This is the kind of fragrance that spreads with the wind, and against it, and both.

The fragrance of flowers doesn’t spread against the wind,
nor sandalwood, pinwheel flowers, or jasmine;
but the fragrance of the good spreads against the wind;
a true person’s virtue spreads in every direction.”

AN 3.80 — Cūḷanikā Sutta — Lesser

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, I have heard and learned this in the presence of the Buddha: ‘Ānanda, the Buddha Sikhī had a disciple named Abhibhū. Standing in the realm of divinity, he could make his voice heard throughout the thousandfold galaxy.’ I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”

“He was a disciple, Ānanda. Realized Ones are immeasurable.”

For a second time …

For a third time, Ānanda said to the Buddha: “… I wonder how far a Blessed One, a perfected one, a fully awakened Buddha can make their voice heard?”

“Ānanda, have you heard of a thousandfold lesser world system, a galaxy?”

“Now is the time, Blessed One! Now is the time, Holy One! Let the Buddha speak. The mendicants will listen and remember it.”

“Well then, Ānanda, listen and apply your mind well, I will speak.”

“Yes, sir,” Ānanda replied. The Buddha said this:

“Ānanda, a galaxy extends a thousand times as far as the moon and sun revolve and the shining ones light up the quarters. In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Black Plum Tree Lands, a thousand lands west of Godāvarī, a thousand lands north of Kuru, a thousand lands east of Videha, four thousand oceans, four thousand great kings, a thousand realms of the gods of the four great kings, a thousand realms of the gods of the thirty-three, of the gods of Yama, of the joyful gods, of the gods who love to create, of the gods who control what is created by others, and a thousand realms of divinity. This is called a thousandfold lesser world system, a ‘galaxy’.

A world system that extends for a thousand galaxies is called a millionfold middling world system, a ‘galactic cluster’.

A world system that extends for a thousand galactic clusters is called a billionfold great world system, a ‘galactic supercluster’.

If he wished, Ānanda, a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

“But how would the Buddha make his voice heard so far?”

“First, Ānanda, a Realized One would fill the galactic supercluster with light. When sentient beings saw the light, the Realized One would project his call so that they’d hear the sound. That’s how a Realized One could make his voice heard throughout a galactic supercluster, or as far as he wants.”

When he said this, Venerable Ānanda said, “I’m so fortunate, so very fortunate, to have a teacher with such power and might!”

When he said this, Venerable Udāyī said to Venerable Ānanda, “What is it to you, Reverend Ānanda, if your teacher has such power and might?”

When he said this, the Buddha said to Venerable Udāyī, “Not so, Udāyī, not so! If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, or as king of the Black Plum Tree Land for seven lifetimes, because of the confidence of his heart. However, Ānanda will be fully extinguished in this very life.”

9. Ascetics

AN 3.81 — Samaṇa Sutta — Ascetics

“Mendicants, there are three duties of an ascetic. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three duties of an ascetic.

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

AN 3.82 — Gadrabha Sutta — The Donkey

“Suppose, mendicants, a donkey followed behind a herd of cattle, thinking: ‘I can moo too! I can moo too!’ But it doesn’t look like a cow, or sound like a cow, or leave a footprint like a cow. Still it follows behind a herd of cattle, thinking: ‘I can moo too! I can moo too!’

In the same way, some mendicant follows behind the mendicant Saṅgha, thinking: ‘I’m a monk too! I’m a monk too!’ But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other mendicants. Still they follow behind the mendicant Saṇgha, thinking: ‘I’m a monk too! I’m a monk too!’

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

AN 3.83 — Khetta Sutta — Fields

“Mendicants, a farmer has three primary duties. What three? A farmer first of all makes sure the field is well ploughed and tilled. Next they plant seeds in season. When the time is right, they irrigate the field and then drain it. These are the three primary duties of a farmer.

In the same way, a mendicant has three primary duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three primary duties of a mendicant.

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

AN 3.84 — Vajjiputta Sutta — The Vajji

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then a certain Vajji monk went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, each fortnight over a hundred and fifty training rules are recited. I’m not able to train in them.”

“But monk, are you able to train in three trainings: the higher ethics, the higher mind, and the higher wisdom?”

“I am, sir.”

“So, monk, you should train in these three trainings: the higher ethics, the higher mind, and the higher wisdom.

As you train in these, you will give up greed, hate, and delusion. Then you won’t do anything unskillful, or practice anything bad.”

After some time that monk trained in the higher ethics, the higher mind, and the higher wisdom. He gave up greed, hate, and delusion. Then he didn’t do anything unskillful, or practice anything bad.

AN 3.85 — Sekkha Sutta — A Trainee

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of the one called ‘a trainee’. How is a trainee defined?”

“They train, mendicant, that’s why they’re called ‘a trainee’. What is their training? They train in the higher ethics, the higher mind, and the higher wisdom. They train, that’s why they’re called ‘a trainee’.

As a trainee trains,
following the straight road,
first they know about ending;
enlightenment follows in the same lifetime.

Then the knowledge comes
such a one, freed through enlightenment,
with the end of the fetters of continued existence:
‘My freedom is unshakable.’”

AN 3.86 — Paṭhamasikkhā Sutta — Training (1st)

“Mendicants, each fortnight over a hundred and fifty training rules come up for recitation, in which gentlemen who desire self-knowledge train. These are all included in the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom. These are the three trainings that include them all.

Take another case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

Take another case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. But in any case, these training rules are not barren, I say.”

AN 3.87 — Dutiyasikkhā Sutta — Training (2nd)

Take the case of a mendicant who has fulfilled their ethics, but has limited immersion and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual life. They keep the rules they’ve undertaken. With the ending of three fetters they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering. With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

Take another case of a mendicant who has fulfilled their ethics and immersion, but has limited wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken. With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. With the ending of the five lower fetters they’re extinguished with extra effort. With the ending of the five lower fetters they’re extinguished without extra effort. With the ending of the five lower fetters they’re extinguished upon landing. With the ending of the five lower fetters they’re extinguished between one life and the next.

So, mendicants, if you practice partially you succeed partially. If you practice fully you succeed fully. But in any case, these training rules are not barren, I say.”

AN 3.88 — Tatiyasikkhā Sutta — Training (3rd)

Take the case of a mendicant who has fulfilled their ethics, immersion, and wisdom. They break some lesser and minor training rules, but are restored. Why is that? Because I don’t say they’re incapable of that. But they’re constant and steady in their precepts regarding the training rules that are fundamental, befitting the spiritual path. They keep the rules they’ve undertaken.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished between one life and the next.

If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished upon landing.

If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished without extra effort.

If they don’t penetrate so far, with the ending of the five lower fetters they’re extinguished with extra effort.

If they don’t penetrate so far, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.

If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.

If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.

If they don’t penetrate so far, with the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering.

If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.

So, mendicants, if you practice fully you succeed fully. If you practice partially you succeed partially. But in any case, these training rules are not barren, I say.”

AN 3.89 — Paṭhamasikkhattaya Sutta — Three Trainings (1st)

“Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

And what is the training in the higher ethics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called the training in the higher ethics.

And what is the training in the higher mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the training in the higher mind.

And what is the training in the higher wisdom? They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called the training in the higher wisdom. These are the three trainings.”

AN 3.90 — Dutiyasikkhattaya Sutta — Three Trainings (2nd)

“Mendicants, these are the three trainings. What three? The training in the higher ethics, the higher mind, and the higher wisdom.

And what is the training in the higher wisdom? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is called the training in the higher wisdom. These are the three trainings.

The higher ethics, the higher mind,
and the higher wisdom should be practiced
by those energetic, steadfast, and resolute,
practicing absorption, mindful, with guarded senses.

As before, so behind;
as behind, so before.
As below, so above;
as above, so below.

As by day, so by night;
as by night, so by day.
Having mastered every direction
with limitless immersion,

they call them a ‘trainee on the path’,
and ‘one living a pure life’.
But a wise one who has gone to the end of the path
they call a ‘Buddha’ in the world.

With the cessation of consciousness,
freed by the ending of craving,
the liberation of their heart
is like a lamp going out.”

AN 3.91 — Saṅkavā Sutta — At Paṅkadhā

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. He arrived at a town of the Kosalans named Paṅkadhā, and stayed there.

Now, at that time a monk named Kassapagotta was resident at Paṅkadhā. There the Buddha educated, encouraged, fired up, and inspired the mendicants with a Dhamma talk about the training rules. Kassapagotta became quite impatient and bitter, thinking, “This ascetic is much too strict.”

When the Buddha had stayed in Paṅkadhā as long as he pleased, he set out for Rājagaha. Traveling stage by stage, he arrived at Rājagaha, and stayed there.

Soon after the Buddha left, Kassapagotta became quite remorseful and regretful, thinking, “It’s my loss, my misfortune, that when the Buddha was talking about the training rules I became quite impatient and bitter, thinking he was much too strict. Why don’t I go to the Buddha and confess my mistake to him?”

Then Kassapagotta set his lodgings in order and, taking his bowl and robe, set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, sat down to one side, and told him what had happened, saying:

“I made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about the training rules, and to think, ‘This ascetic is much too strict.’ Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

“Indeed, Kassapa, you made a mistake. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.

Kassapa, take the case of a senior mendicant who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other mendicants who don’t want to train to take up the training. And they don’t truthfully and correctly praise at the right time those mendicants who do want to train. I don’t praise that kind of senior mendicant. Why is that? Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering. That’s why I don’t praise that kind of senior mendicant.

Take the case of a middle mendicant who doesn’t want to train …

Take the case of a junior mendicant who doesn’t want to train … That’s why I don’t praise that kind of junior mendicant.

Kassapa, take the case of a senior mendicant who does want to train and praises taking up the training. They encourage other mendicants who don’t want to train to take up the training. And they truthfully and correctly praise at the right time those mendicants who do want to train. I praise that kind of senior mendicant. Why is that? Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness. That’s why I praise that kind of senior mendicant.

Take the case of a middle mendicant who wants to train …

Take the case of a junior mendicant who wants to train … That’s why I praise that kind of junior mendicant.”

10. A Lump of Salt

AN 3.92 — Accāyika Sutta — Urgent

“Mendicants, a farmer has three urgent duties. What three? A farmer swiftly makes sure the field is well ploughed and tilled. Next they swiftly plant seeds in season. When the time is right, they swiftly irrigate or drain the field. These are the three urgent duties of a farmer. That farmer has no special power or ability to say: ‘Let the crops germinate today! Let them flower tomorrow! Let them ripen the day after!’ But there comes a time when that farmer’s crops germinate, flower, and ripen as the seasons change.

In the same way, a mendicant has three urgent duties. What three? Undertaking the training in the higher ethics, the higher mind, and the higher wisdom. These are the three urgent duties of a mendicant. That mendicant has no special power or ability to say: ‘Let my mind be freed from defilements by not grasping today! Or tomorrow! Or the day after!’ But there comes a time—as that mendicant trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from defilements by not grasping.

So you should train like this: ‘We will have keen enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’ That’s how you should train.”

AN 3.93 — Paviveka Sutta — Seclusion

“Mendicants, wanderers of other religions advocate three kinds of seclusion. What three? Seclusion in robes, almsfood, and lodgings.

Wanderers of other religions advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. This is what wanderers of other religions advocate for seclusion in robes.

Wanderers of other religions advocate this kind of seclusion in almsfood. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. This is what the wanderers of other religions advocate for seclusion in almsfood.

Wanderers of other religions advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut. This is what wanderers of other religions advocate for seclusion in lodgings. These are the three kinds of seclusion that wanderers of other religions advocate.

In this teaching and training, there are three kinds of seclusion for a mendicant. What three? Firstly, a mendicant is ethical, giving up unethical conduct, being secluded from it. They have right view, giving up wrong view, being secluded from it. They’ve ended defilements, giving up defilements, being secluded from them. When a mendicant has these three kinds of seclusion, they’re called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.

When a farmer’s rice field is ripe, they’d have the rice cut swiftly, gathered swiftly, transported swiftly, made into heaps swiftly, threshed swiftly, the straw removed swiftly, winnowed swiftly, brought over swiftly, pounded swiftly, and have the husks removed swiftly. In this way that farmer’s crop would reach the peak and the pith, being pure and consolidated in the core.

In the same way, when a mendicant is ethical, giving up unethical conduct, being secluded from it; when they have right view, giving up wrong view, being secluded from it; when they’ve ended defilements, giving up defilements, being secluded from them: they’re called a mendicant who has reached the peak and the pith, being pure and consolidated in the core.”

AN 3.94 — Sarada Sutta — Autumn

“In the autumn, the heavens are sunny and cloudless. And as the sun is rising to the firmament, having dispelled all the darkness of space, it shines and glows and radiates.

In the same way, when the stainless, immaculate vision of the teaching arises in a noble disciple, three fetters are given up: substantialist view, doubt, and misapprehension of precepts and observances.

Afterwards they are delivered from two things: covetousness and ill will. Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. If that noble disciple passed away at that time, they’re bound by no fetter that might return them to this world.”

AN 3.95 — Parisā Sutta — Assemblies

“Mendicants, these are the three assemblies. What three? An assembly of the best, a divided assembly, and a harmonious assembly.

And what is an assembly of the best? An assembly where the senior mendicants are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And those who come afterwards follow their example. They too are not indulgent or slack, nor are they backsliders. Instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is called an assembly of the best.

And what is a divided assembly? An assembly where the mendicants fight, quarrel, and dispute, continually wounding each other with barbed words. This is called a divided assembly.

When the mendicants live in harmony like this, they brim with much merit. At that time the mendicants live in a divine dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.

In the same way, when the mendicants are in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes, they brim with much merit. At that time the mendicants live in a divine dwelling, that is, the heart’s release by rejoicing. When they’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when they’re blissful, the mind becomes immersed in samādhi.

These are the three assemblies.”

AN 3.96 — Paṭhamaājānīya Sutta — The Thoroughbred (1st)

“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and reckoned as a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king. …

In the same way, a mendicant with three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What three? It’s when a mendicant is beautiful, strong, and fast.

And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful.

And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

And how is a mendicant fast? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is fast.

A mendicant with these three qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN 3.97 — Dutiyaājānīya Sutta — The Thoroughbred (2nd)

“Mendicants, a fine royal thoroughbred with three factors is worthy of a king, fit to serve a king, and considered a factor of kingship. What three? It’s when a fine royal thoroughbred is beautiful, strong, and fast. A fine royal thoroughbred with these three factors is worthy of a king, …

And how is a mendicant fast? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. That’s how a mendicant is fast.

AN 3.98 — Tatiyaājānīya Sutta — The Thoroughbred (3rd)

And how is a mendicant fast? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how a mendicant is fast.

AN 3.99 — Potthaka Sutta — Jute

“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out. They use worn out jute canvas for scrubbing cauldrons, or else they just throw it away on the rubbish heap.

In the same way, if a junior mendicant is unethical, of bad character, this is how they’re ugly, I say. That individual is just as ugly as jute canvas. If you associate with, accompany, and attend to them, following their example, it’ll be for your lasting harm and suffering. This is how they’re unpleasant to touch, I say. That individual is just as unpleasant to touch as jute canvas. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are not very fruitful or beneficial for the donor. This is how they’re worthless, I say. That individual is just as worthless as jute canvas.

If a middle mendicant is unethical, of bad character, this is how they’re ugly, I say. …

If a senior mendicant is unethical, of bad character, this is how they’re ugly, I say. … If you associate with, accompany, and attend to them, following their example, it’ll be for your lasting harm and suffering. …

If such a senior mendicant speaks among the Saṅgha, the mendicants say: ‘What’s an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!’ They become angry and upset, and blurt out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.

Cloth from Kāsi is beautiful, pleasant to touch, and valuable whether it’s new, worn in, or worn out. They use worn out cloth from Kāsi for wrapping, or else they place it in a fragrant casket.

In the same way, if a junior mendicant is ethical, of good character, this is how they’re beautiful, I say. That individual is just as beautiful as cloth from Kāsi. If you associate with, accompany, and attend to such an individual, following their example, it will be for your lasting welfare and happiness. This is how they’re pleasant to touch, I say. That individual is just as pleasant to touch as cloth from Kāsi. Any robes, almsfood, lodgings, and medicines and supplies for the sick that they receive are very fruitful and beneficial for the donor. This is how they’re valuable, I say. That individual is just as valuable as cloth from Kāsi.

If a middle mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If a senior mendicant is ethical, of good character, this is how they’re beautiful, I say. …

If such a senior mendicant speaks in the midst of the Saṅgha, the mendicants say: ‘Venerables, be quiet! The senior mendicant is speaking on the teaching and training.’

So you should train like this: ‘We will be like cloth from Kāsi, not like jute canvas.’ That’s how you should train.”

AN 3.100 — Loṇakapalla Sutta — A Lump of Salt

“Mendicants, suppose you say: ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.

Suppose you say: ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.

Take the case of the individual who does a trivial bad deed, but it lands them in hell. Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot.

What kind of individual does a trivial bad deed, but it lands them in hell? An individual who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering. That kind of individual does a trivial bad deed, but it lands them in hell.

What kind of individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot? An individual who has developed their physical endurance, ethics, mind, and wisdom. They’re not small-minded, but are big-hearted, meditating on the immeasurables. That kind of individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot.

Suppose a person was to drop a lump of salt into a mug of water. What do you think, mendicants? Would that mug of water become salty and undrinkable?”

“Yes, sir. Why is that? Because there is only a little water in the bowl.”

“Suppose a person was to drop a lump of salt into the Ganges River. What do you think, mendicants? Would the Ganges River become salty and undrinkable?”

“No, sir. Why is that? Because the Ganges River is a vast mass of water.”

“This is how it is in the case of an individual who does a trivial bad deed, but it lands them in hell. Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

Take the case of someone who is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars. While someone else isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

What sort of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? Someone who is poor, with few possessions and little wealth. That kind of person is thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

What sort of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars? Someone who is rich, affluent, and wealthy. That kind of person isn’t thrown in jail for stealing half a dollar, a dollar, or a hundred dollars.

This is how it is in the case of an individual who does a trivial bad deed, but they go to hell. Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

It’s like a sheep dealer or butcher. They can execute, jail, fine, or otherwise punish one person who steals from them, but not another.

What sort of person can they punish? Someone who is poor, with few possessions and little wealth. That’s the kind of person they can punish.

What sort of person can’t they punish? A ruler or their chief minister who is rich, affluent, and wealthy. That’s the kind of person they can’t punish. In fact, all they can do is raise their cupped palms and ask: ‘Please, good fellow, give me my sheep or pay me for it.’

This is how it is in the case of an individual who does a trivial bad deed, but it lands them in hell. Meanwhile, another individual does the same trivial bad deed, but experiences it in this life, so that not even a little remains, let alone a lot. …

Mendicants, suppose you say: ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.

AN 3.101 — Paṁsudhovaka Sutta — A Panner

“Native gold has coarse corruptions: sand, soil, and gravel. A panner or their apprentice pours it into a pan, where they wash, rinse, and clean it. When that’s been eliminated, there are medium corruptions in the native gold: fine grit and coarse sand. The panner washes it again. When that’s been eliminated, there are fine corruptions in the native gold: fine sand and black grime. The panner washes it again. When that’s been eliminated, only golden flecks remain. A goldsmith or their apprentice places the native gold in a crucible where they blow, melt, and smelt it. Still the native gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working. But the goldsmith keeps on blowing, melting, and smelting it. The native gold becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

In the same way, a mendicant who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and status. A sincere, proficient mendicant gives these up, dispels, eliminates, and obliterates them.

When they’ve been given up and eliminated, only thoughts about the teaching are left. That immersion is not peaceful or sublime or tranquil or unified, but is held in place by forceful suppression.

But there comes a time when that mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. That immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression. They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity.’ They are capable of realizing these things, since each and every one is within range.

If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ They are capable of realizing these things, since each and every one is within range.

If they wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ They are capable of realizing these things, since each and every one is within range.

If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ They are capable of realizing these things, since each and every one is within range.

If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings pass on according to their deeds.’ They are capable of realizing these things, since each and every one is within range.

If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ They are capable of realizing these things, since each and every one is within range.”

AN 3.102 — Nimitta Sutta — Basis

“Mendicants, a mendicant committed to the higher mind should focus on three bases from time to time: the basis of immersion, the basis of exertion, and the basis of equanimity.

If a mendicant dedicated to the higher mind focuses solely on the basis of immersion, it’s likely their mind will incline to laziness.

If they focus solely on the basis of exertion, it’s likely their mind will incline to restlessness.

If they focus solely on the basis of equanimity, it’s likely their mind won’t properly become immersed in samādhi for the ending of defilements.

But when a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements.

It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some native gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it. If they solely fanned it, the native gold would likely be scorched. If they solely sprinkled water on it, the native gold would likely cool down. If they solely watched over it, the native gold would likely not be properly processed. But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that native gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a bracelet, earrings, a necklace, or a golden garland.

In the same way, a mendicant committed to the higher mind should focus on three bases from time to time: the basis of immersion, the basis of exertion, and the basis of equanimity. …

When a mendicant dedicated to the higher mind focuses from time to time on the basis of immersion, the basis of exertion, and the basis of equanimity, their mind becomes pliable, workable, and radiant, not brittle, and has become rightly immersed in samādhi for the ending of defilements. They extend the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

If they wish: ‘May I wield the many kinds of psychic power’ …

‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ … ‘May I recollect many kinds of past lives.’ … ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ … ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ They are capable of realizing these things, since each and every one is within range.”

11. Awakening

AN 3.103 — Pubbevasambodha Sutta — Before Awakening

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’

Then it occurred to me: ‘The pleasure and happiness that arise from the world: this is its gratification.

That the world is impermanent, suffering, and perishable: this is its drawback.

Removing and giving up desire and greed for the world: this is its escape.’

As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

AN 3.104 — Paṭhamaassāda Sutta — Gratification (1st)

“Mendicants, I went in search of the world’s gratification, and I found it. I’ve seen clearly with wisdom the full extent of gratification in the world. I went in search of the world’s drawbacks, and I found them. I’ve seen clearly with wisdom the full extent of the drawbacks in the world. I went in search of escape from the world, and I found it. I’ve seen clearly with wisdom the full extent of escape from the world.

As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

AN 3.105 — Dutiyaassāda Sutta — Gratification (2nd)

“Mendicants, if there were no gratification in the world, sentient beings wouldn’t be aroused by it. But because there is gratification in the world, sentient beings are aroused by it.

If the world had no drawback, sentient beings wouldn’t grow disillusioned with it. But since the world has a drawback, sentient beings do grow disillusioned with it.

If there were no escape from the world, sentient beings wouldn’t escape from it. But since there is an escape from the world, sentient beings do escape from it.

As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with mind free of boundaries.

But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with mind free of boundaries.”

AN 3.106 — Samaṇabrāhmaṇa Sutta — Ascetics and Brahmins

“Mendicants, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are. I don’t deem them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight in this very life.

There are ascetics and brahmins who do truly understand the world’s gratification, drawback, and escape for what they are. I deem them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”

AN 3.107 — Ruṇṇa Sutta — Wailing

“Singing is regarded as wailing in the training of the Noble One. Dancing is regarded as madness. Too much laughter, showing the teeth, is regarded as childish. So break off singing and dancing; and when you’re appropriately pleased, it’s enough to simply smile.”

AN 3.108 — Atitti Sutta — Satisfaction

“Mendicants, there are three indulgences that never satisfy. What three? Sleep, drinking beer and wine, and sexual intercourse. These are the three indulgences that never satisfy.”

AN 3.109 — Arakkhita Sutta — Unprotected

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when the mind is unprotected, deeds of body, speech, and mind are unprotected. When deeds are unprotected, they fester. When deeds fester, they become rotten. Someone whose deeds of body, speech, and mind are rotten will not have a good death.

It’s like a bungalow with a bad roof. The roof peak, rafters, and walls are unprotected. They fester, and become rotten.

In the same way, when the mind is unprotected, bodily, verbal, and mental deeds are unprotected. … Someone whose deeds of body, speech, and mind are rotten will not have a good death.

When the mind is protected, bodily, verbal, and mental deeds are protected. When deeds are protected, they don’t fester. When deeds don’t fester, they don’t become rotten. Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.

It’s like a bungalow with a good roof. The roof peak, rafters, and walls are protected. They don’t get soaked, and they don’t become rotten.

In the same way, when the mind is protected, bodily, verbal, and mental deeds are protected. … Someone whose deeds of body, speech, and mind aren’t rotten will have a good death.”

AN 3.110 — Byāpanna Sutta — Fallen

Seated to one side, the Buddha said to the householder Anāthapiṇḍika:

“Householder, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death. It’s like a bungalow with a bad roof. The roof peak, rafters, and walls fall in. In the same way, when the mind is fallen, bodily, verbal, and mental deeds are fallen. Someone whose deeds of body, speech, and mind are fallen will not have a good death.

When the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death. It’s like a bungalow with a good roof. The roof peak, rafters, and walls are not fallen in. In the same way, when the mind is not fallen, bodily, verbal, and mental deeds are not fallen. Someone whose deeds of body, speech, and mind are not fallen will have a good death.”

AN 3.111 — Paṭhamanidāna Sutta — Sources (1st)

“Mendicants, there are these three sources that give rise to deeds. What three? Greed, hate, and delusion are sources that give rise to deeds. Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation. These are three sources that give rise to deeds.

There are these three sources that give rise to deeds. What three? Contentment, love, and understanding are sources that give rise to deeds. Any deed that emerges from contentment, love, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation. These are three sources that give rise to deeds.”

AN 3.112 — Dutiyanidāna Sutta — Sources (2nd)

“Mendicants, there are these three sources that give rise to deeds. What three?

Desire comes up for things that stimulate desire and greed in the past, future, or present. And how does desire come up for things that stimulate desire and greed in the past, future, or present? In your heart you think about and consider things that stimulate desire and greed in the past, future, or present. When you do this, desire comes up, and you get attached to those things. This lust in the heart is what I call a fetter. That’s how desire comes up for things that stimulate desire and greed in the past, future, or present.

These are three sources that give rise to deeds.

There are these three sources that give rise to deeds. What three? Desire doesn’t come up for things that stimulate desire and greed in the past, future, or present. And how does desire not come up for things that stimulate desire and greed in the past, future, or present? You understand the future result of things that stimulate desire and greed in the past, future, or present. When you know this, you grow disillusioned, your heart becomes dispassionate, and you see it with penetrating wisdom. That’s how desire doesn’t come up for things that stimulate desire and greed in the past, future, or present.

These are three sources that give rise to deeds.”

12. Bound for Loss

AN 3.113 — Āpāyika Sutta — Bound for Loss

“Mendicants, these three are bound for a place of loss, bound for hell, if they don’t give up this fault. What three?

Someone who is unchaste, but claims to be chaste; someone who makes a groundless accusation of unchastity against a person whose chastity is pure; and someone who has the view, ‘There is nothing wrong with sensual pleasures,’ so they throw themselves into sensual pleasures.

These are the three who are bound for a place of loss, bound for hell, if they don’t give up this fault.”

AN 3.114 — Dullabha Sutta — Rare

“Mendicants, the appearance of three individuals is rare in the world. What three? A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. An individual who is grateful and thankful. The appearance of these three individuals is rare in the world.”

AN 3.115 — Appameyya Sutta — Immeasurable

“Mendicants, these three individuals are found in the world. What three? Someone easy to measure, someone hard to measure, and someone who is immeasurable.

And who is the individual easy to measure? It’s an individual who is haughty, insolent, fickle, scurrilous, loose-tongued, unmindful, lacking situational awareness and immersion, with straying mind and undisciplined faculties. This is called ‘an individual easy to measure’.

And who is the individual hard to measure? It’s an individual who is not haughty, insolent, fickle, scurrilous, or loose-tongued. They have established mindfulness, situational awareness and immersion, with unified mind and restrained faculties. This is called ‘an individual hard to measure’.

And who is the immeasurable individual? It’s a mendicant who is perfected, and has ended defilements. This is called ‘an immeasurable individual’.

These are the three individuals found in the world.”

AN 3.116 — Āneñja Sutta — Imperturbable

“Mendicants, these three individuals are found in the world. What three?

First, an individual, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite space. The lifespan of the gods of infinite space is twenty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

Furthermore, an individual, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness. They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of infinite consciousness. The lifespan of the gods of infinite consciousness is forty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

Furthermore, an individual, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness. They enjoy it and like it and find it rewarding. If they’re set on that, committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of nothingness. The lifespan of the gods of nothingness is sixty thousand eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person as regards their place of rebirth.

These are the three individuals found in the world.”

AN 3.117 — Vipattisampadā Sutta — Failures and Accomplishments

“Mendicants, there are three failures. What three? Failure in ethics, mind, and view. And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’.

And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

And what is failure in view? It’s when someone has wrong view, a distorted perspective, such as: ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is called ‘failure in view’. Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.

These are the three failures.

There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

And what is accomplishment in ethics? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called accomplishment in ethics.

And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

And what is accomplishment in view? It’s when someone has right view, an undistorted perspective, such as: ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is called accomplishment in view. Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of accomplishment in ethics, mind, or view.

These are the three accomplishments.”

AN 3.118 — Apaṇṇaka Sutta — Sure-bet Dice

“Mendicants, there are three failures. What three? Failure in ethics, mind, and view.

And what is failure in ethics? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in ethics’.

And what is failure in mind? It’s when someone is covetous and malicious. This is called ‘failure in mind’.

These are the three failures.

There are three accomplishments. What three? Accomplishment in ethics, mind, and view.

And what is accomplishment in mind? It’s when someone is content and kind-hearted. This is called accomplishment in mind.

These are the three accomplishments.”

AN 3.119 — Kammanta Sutta — Action

“Mendicants, there are three failures. What three? Failure in action, livelihood, and view.

And what is failure in action? It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called ‘failure in action’.

And what is failure in livelihood? It’s when a noble disciple has wrong livelihood and earns a living by wrong livelihood. This is called ‘failure in livelihood’.

There are three accomplishments. What three? Accomplishment in action, livelihood, and view.

And what is accomplishment in action? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘accomplishment in action’.

And what is accomplishment in livelihood? It’s when a noble disciple has right livelihood and earns a living by right livelihood. This is called ‘accomplishment in livelihood’.

These are the three accomplishments.”

AN 3.120 — Paṭhamasoceyya Sutta — Purity (1st)

“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind.

And what is purity of body? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. This is called ‘purity of body’.

And what is purity of speech? It’s when someone doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘purity of speech’.

And what is purity of mind? It’s when someone is content, kind-hearted, and has right view. This is called ‘purity of mind’.

These are the three kinds of purity.”

AN 3.121 — Dutiyasoceyya Sutta — Purity (2nd)

“Mendicants, there are these three kinds of purity. What three? Purity of body, speech, and mind.

And what is purity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘purity of body’.

And what is purity of speech? It’s when a mendicant doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘purity of speech’.

And what is purity of mind?

It’s when a mendicant who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.

When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.

This is called ‘purity of mind’.

These are the three kinds of purity.

Purity of body, purity of speech,
and undefiled purity of heart.
A pure one, blessed with purity,
has washed off all bad things, they say.”

AN 3.122 — Moneyya Sutta — Sagacity

“Mendicants, there are these three kinds of sagacity. What three? Sagacity of body, speech, and mind.

And what is sagacity of body? It’s when a mendicant doesn’t kill living creatures, steal, or have sex. This is called ‘sagacity of body’.

And what is sagacity of speech? It’s when a mendicant doesn’t use speech that’s false, backbiting, harsh, or nonsensical. This is called ‘sagacity of speech’.

And what is sagacity of mind? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is called ‘sagacity of mind’. These are the three kinds of sagacity.

A sage in body, a sage in speech,
a sage undefiled in heart;
a sage, blessed with sagacity,
has given up everything, they say.”

13. Kusinārā

AN 3.123 — Kusināra Sutta — At Kusinārā

At one time the Buddha was staying near Kusinārā in the Forest of Offerings. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, take the case of a mendicant living supported by a town or village. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. The householder or their child serves and satisfies them with their own hands with delicious fresh and cooked foods.

The mendicant thinks: ‘It’s so good that this householder serves me with delicious fresh and cooked foods.’ Then they think: ‘I really hope this householder serves me with delicious fresh and cooked foods in the future, too.’ They eat that food tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They think about it with sensual, malicious, or cruel thoughts. A gift to such a mendicant is not very fruitful, I say. Why is that? Because that mendicant is negligent.

Take another case of a mendicant living supported by a town or village. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. The householder or their child serves and satisfies them with their own hands with delicious fresh and cooked foods.

It never occurs to them: ‘It’s so good that the householder or their child serves and satisfies me with their own hands with delicious fresh and cooked foods.’ They don’t think: ‘I really hope this householder serves me with delicious fresh and cooked foods in the future, too.’ They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. They think about it with thoughts of renunciation, good will, or harmlessness. A gift to such a mendicant is very fruitful, I say. Why is that? Because that mendicant is diligent.”

AN 3.126 — Bharaṇḍukālāma Sutta — Bharaṇḍu Kālāma

At one time the Buddha was wandering in the land of the Kosalans when he arrived at Kapilavatthu.

Mahānāma the Sakyan heard that he had arrived. He went up to the Buddha, bowed, and stood to one side. The Buddha said to him, “Go into Kapilavatthu, Mahānāma, and check if there’s a suitable guest house where I can spend the night.”

“Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night.

Then Mahānāma went up to the Buddha, and said to him, “Sir, there’s no suitable guest house in Kapilavatthu for you to spend the night. But there is this Bharaṇḍu the Kālāma, who used to be the Buddha’s spiritual companion. Why don’t you spend the night at his hermitage?”

“Go, Mahānāma, and set out a mat.”

“Yes, sir,” replied Mahānāma. He went to Bharaṇḍu’s hermitage, where he set out a mat, and got foot-washing water ready. Then he went back to the Buddha and said to him, “The mat and foot-washing water are set out. Please, sir, go at your convenience.”

Then the Buddha went to Bharaṇḍu’s hermitage, sat down on the seat spread out, and washed his feet.

Then it occurred to Mahānāma, “It’s too late to pay homage to the Buddha today. He’s tired. Tomorrow I’ll pay homage to the Buddha.” He bowed and respectfully circled the Buddha, keeping him on his right, before leaving.

Then, when the night had passed, Mahānāma the Sakyan went up to the Buddha, and sat down to one side. The Buddha said to him:

“Mahānāma, there are these three teachers found in the world. What three? One teacher advocates the complete understanding of sensual pleasures, but not of forms or feelings. One teacher advocates the complete understanding of sensual pleasures and forms, but not of feelings. One teacher advocates the complete understanding of sensual pleasures, forms, and feelings. These are the three teachers found in the world. Do these three teachers have the same end or different ends?”

When he said this, Bharaṇḍu said to Mahānāma, “Say they’re the same, Mahānāma!”

The Buddha said, “Say they’re different, Mahānāma!”

For a second time, Bharaṇḍu said, “Say they’re the same, Mahānāma!”

The Buddha said, “Say they’re different, Mahānāma!”

For a third time, Bharaṇḍu said, “Say they’re the same, Mahānāma!”

The Buddha said, “Say they’re different, Mahānāma!”

Then it occurred to Bharaṇḍu, “The Buddha has rebuked me three times in front of this illustrious Mahānāma. Why don’t I leave Kapilavatthu?” Then Bharaṇḍu the Kālāma left Kapilavatthu, never to return.

AN 3.127 — Hatthaka Sutta — With Hatthaka

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

Then, late at night, the glorious godling Hatthaka, lighting up the entire Jeta’s Grove, went up to the Buddha. Thinking, “I will stand before the Buddha,” he sank and melted down, and wasn’t able to stay still. It’s like when ghee or oil is poured on sand, it sinks and melts down, and can’t remain stable.

Then the Buddha said to Hatthaka, “Hatthaka, manifest a solid incarnation.”

“Yes, sir,” replied Hatthaka. He manifested a solid incarnation, bowed to the Buddha, and stood to one side.

The Buddha said to him, “Hatthaka, I wonder whether you still promulgate now the teachings that you promulgated when you were a human being?”

“I still promulgate the teachings that I promulgated as a human being. And I also promulgate teachings that I didn’t promulgate as a human being.

Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their chief ministers, and monastics of other religions and their disciples, so I live crowded by the godlings. The godlings come from far away, thinking, ‘We’ll hear the teaching in the presence of Hatthaka.’

Sir, I passed away without getting enough of three things. What three? Seeing the Buddha; hearing the true teaching; and serving the Saṅgha. I passed away without getting enough of these three things.

I could never get enough
of seeing the Buddha,
serving the Saṅgha,
or hearing the teaching.

Training in the higher ethics,
loving to hear the true teaching,
Hatthaka has gone to the Aviha realm
without getting enough of these three things.”

AN 3.128 — Kaṭuviya Sutta — Bitter

At one time the Buddha was staying near Varanasi in the deer park at Isipatana.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Varanasi for alms. While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unmindful, without situational awareness or immersion, with straying mind and undisciplined faculties.

The Buddha said to him, “Monk, don’t be bitter. If you’re bitter, festering with putrefaction, flies will, without a doubt, plague and infest you.”

Hearing this advice of the Buddha, that monk was struck with a sense of urgency. Then, after the meal, on his return from almsround, the Buddha told the mendicants what had happened. …

When he said this, one of the mendicants said to the Buddha:

“Sir, what is this ‘bitterness’? What is ‘putrefaction’? And what are the ‘flies’?”

“Desire is bitterness; ill will is the putrefaction; and bad, unskillful thoughts are the flies. If you’re bitter, festering with putrefaction, flies will, without a doubt, plague and infest you.

When your eyes and ears are unguarded,
and you’re not restrained in your sense faculties,
flies—those lustful thoughts—
will plague you.

A mendicant who’s bitter,
festering with putrefaction,
is far from being extinguished,
distress is their lot.

Whether in village or wilderness,
if they don’t find serenity in themselves,
the fool, the simpleton departs,
honored only by flies.

But those who have ethics,
lovers of wisdom and peace,
they, being peaceful, sleep at ease,
since they’ve got rid of the flies.”

AN 3.129 — Paṭhamaanuruddha Sutta — With Anuruddha (1st)

Then Venerable Anuruddha went up to the Buddha, bowed, sat down to one side, and said to him:

“Sometimes, sir, with my clairvoyance that is purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell. How many qualities do ladies have so that they’re reborn in a place of loss, a bad place, the underworld, hell?”

“When ladies have three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. What three? A lady lives at home with a heart full of the stain of stinginess in the morning, jealousy at midday, and sexual desire in the evening. When ladies possess these three qualities, when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell.”

AN 3.130 — Dutiyaanuruddha Sutta — With Anuruddha (2nd)

Then Venerable Anuruddha went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy. My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed and unified in samādhi. But my mind is not freed from the defilements by not grasping.”

“Well, Reverend Anuruddha, when you say: ‘With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy,’ that’s your conceit. And when you say: ‘My energy is roused up and unflagging, my mindfulness is established and lucid, my body is tranquil and undisturbed, and my mind is immersed in samādhi,’ that’s your restlessness. And when you say: ‘But my mind is not freed from the defilements by not grasping,’ that’s your remorse. It would be good to give up these three things. Ignore them and apply your mind to freedom from death.”

After some time Anuruddha gave up these three things. Ignoring them, he applied his mind to freedom from death. Then Anuruddha, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Anuruddha became one of the perfected.

AN 3.131 — Paṭicchanna Sutta — Under Cover

“Mendicants, three things are conveyed under cover, not in the open. What three? Ladies are conveyed for marriage with a veil, not unveiled. Hymns of the brahmins are conveyed under cover, not openly. Wrong view is conveyed under cover, not in the open. These three things are conveyed under cover, not in the open.

Three things shine in the open, not under cover. What three? The moon shines in the open, not under cover. The sun shines in the open, not under cover. The teaching and training proclaimed by a Realized One shine in the open, not under cover. These three things shine in the open, not under cover.”

AN 3.132 — Lekha Sutta — Etchings

“Mendicants, these three individuals are found in the world. What three? An individual like a line drawn in stone, an individual like a line drawn in sand, and an individual like a line drawn in water.

And who is the individual like a line drawn in stone? It’s an individual who is often angry, and their anger lingers for a long time. It’s like a line drawn in stone, which isn’t quickly worn away by wind and water, but lasts for a long time. In the same way, an individual is often angry, and their anger lingers for a long time. This is called an individual like a line drawn in stone.

And who is the individual like a line drawn in sand? It’s an individual who is often angry, but their anger doesn’t linger long. It’s like a line drawn in sand, which is quickly worn away by wind and water, and doesn’t last long. In the same way, an individual is often angry, but their anger doesn’t linger long. This is called an individual like a line drawn in sand.

And who is the individual like a line drawn in water? It’s an individual who, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. It’s like a line drawn in water, which vanishes right away, and doesn’t last long. In the same way, an individual, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them. This is called an individual like a line drawn in water.

These are the three individuals found in the world.”

13. At Kusinārā

AN 3.124 — Bhaṇḍana Sutta — Arguments

“Mendicants, I’m not even comfortable thinking about a place where mendicants fight—quarreling and disputing, continually wounding each other with barbed words—let alone going there. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Thoughts of renunciation, good will, and harmlessness. What three things have they cultivated? Sensual, malicious, and cruel thoughts. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’

I feel comfortable going to a place where the mendicants live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it. I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’ What three things have they given up? Sensual, malicious, and cruel thoughts. What three things have they cultivated? Thoughts of renunciation, good will, and harmlessness. … I come to a conclusion about them: ‘Clearly those venerables have given up three things and cultivated three things.’”

AN 3.125 — Gotamakacetiya Sutta — The Gotamaka Shrine

At one time the Buddha was staying near Vesālī, at the Gotamaka Shrine. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, I teach based on direct knowledge, not without direct knowledge. I teach with reasons, not without them. I teach with a demonstrable basis, not without it. Since this is so, you should follow my advice and instruction. This is enough for you to feel joyful, delighted, and happy: ‘The Blessed One is a fully awakened Buddha! The teaching is well explained! The Saṅgha is practicing well!’”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said. And while this discourse was being spoken, the thousandfold galaxy shook.

14. A Warrior

AN 3.133 — Yodhājīva Sutta — A Warrior

“Mendicants, a warrior with three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship. What three? He’s a long-distance shooter, a marksman, one who shatters large objects. A warrior with these three factors is worthy of a king, fit to serve a king, and is reckoned as a factor of kingship.

In the same way, a mendicant with three factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What three? They’re a long-distance shooter, a marksman, and one who shatters large objects.

And how is a mendicant a long-distance shooter? It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of perception at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of choices at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all choices—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a mendicant is a long-distance shooter.

And how is a mendicant a marksman? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is a marksman.

And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects.

AN 3.134 — Parisā Sutta — Assemblies

“Mendicants, there are these three assemblies. What three? An assembly educated in fancy talk, an assembly educated in questioning, and an assembly educated to the fullest extent. These are the three assemblies.”

AN 3.135 — Mitta Sutta — A Friend

“Mendicants, you should associate with a friend who has three factors. What three? They give what is hard to give, they do what is hard to do, and they endure what is hard to endure. You should associate with a friend who has these three factors.”

AN 3.136 — Uppādā Sutta — Arising

“Mendicants, whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all conditions are impermanent. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it: ‘All conditions are impermanent.’

Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all conditions are suffering. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it: ‘All conditions are suffering.’

Whether Realized Ones arise or not, this law of nature persists, this regularity of natural principles, this surety of natural principles: all things are not-self. A Realized One awakens to this and comprehends it, then he explains, teaches, asserts, establishes, clarifies, analyzes, and discloses it: ‘All things are not-self.’”

AN 3.137 — Kesakambala Sutta — A Hair Blanket

“Mendicants, a hair blanket is said to be the worst kind of woven cloth. It’s cold in the cold, hot in the heat, ugly, smelly, and unpleasant to touch. In the same way, the teaching of the bamboo-staffed ascetic is said to be the worst of all the doctrines of the various ascetics and brahmins.

The bamboo-staffed ascetic, that futile man, has this doctrine and view: ‘There is no power in deeds, action, or energy.’

Those who were perfected ones, fully awakened Buddhas in the past also taught the efficacy of deeds, action, and energy. But the bamboo-staffed ascetic opposes them by saying: ‘There is no power in deeds, action, or energy.’

Those who will be perfected ones, fully awakened Buddhas in the future will also teach the efficacy of deeds, action, and energy. But the bamboo-staffed ascetic opposes them by saying: ‘There is no power in deeds, action, or energy.’

I too, the perfected one, the fully awakened Buddha in the present, teach the efficacy of deeds, action, and energy. But the bamboo-staffed ascetic opposes me by saying: ‘There is no power in deeds, action, or energy.’

It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish. In the same way that futile man the bamboo-staffed ascetic is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.”

AN 3.138 — Sampadā Sutta — Accomplishment

“Mendicants, there are three accomplishments. What three? Accomplishment in faith, ethics, and wisdom. These are the three accomplishments.”

AN 3.139 — Vuddhi Sutta — Growth

“Mendicants, there are three kinds of growth. What three? Growth in faith, ethics, and wisdom. These are the three kinds of growth.”

AN 3.140 — Assakhaḷuṅka Sutta — A Wild Colt

“Mendicants, I will teach you about three wild colts and three wild people. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“What are the three wild colts? One wild colt is fast, but not beautiful or well proportioned. Another wild colt is fast and beautiful, but not well proportioned. While another wild colt is fast, beautiful, and well proportioned.

These are the three wild colts.

And what are the three wild people? One wild person is fast, but not beautiful or well proportioned. Another wild person is fast and beautiful, but not well proportioned. While another wild person is fast, beautiful, and well proportioned.

And how is a wild person fast, but not beautiful or well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast, but not beautiful or well proportioned.

And how is a wild person fast and beautiful, but not well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how a wild person is fast and beautiful, but not well proportioned.

And how is a wild person fast, beautiful, and well proportioned? It’s when a mendicant truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a wild person is fast, beautiful, and well proportioned.

These are the three wild people.”

AN 3.141 — Assaparassa Sutta — Excellent Horses

“Mendicants, I will teach you the three excellent horses and the three excellent people. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“What are the three excellent horses? One excellent horse is fast, but not beautiful or well proportioned. Another excellent horse is fast and beautiful, but not well proportioned. While another excellent horse is fast, beautiful, and well proportioned.

These are the three excellent horses.

What are the three excellent people? One excellent person is fast, but not beautiful or well proportioned. Another excellent person is fast and beautiful, but not well proportioned. While another excellent person is fast, beautiful, and well proportioned.

And how is an excellent person fast, but not beautiful or well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. But when asked a question about the teaching or training, they falter without answering. This is how they’re not beautiful, I say. And they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how an excellent person is fast, but not beautiful or well proportioned.

And how is an excellent person fast and beautiful, but not well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. But they don’t receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re not well proportioned, I say. This is how an excellent person is fast and beautiful, but not well proportioned.

And how is an excellent person fast, beautiful, and well proportioned? It’s when a mendicant, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how an excellent person is fast, beautiful, and well proportioned.

These are the three excellent people.”

AN 3.142 — Assājānīya Sutta — The Thoroughbred

“Mendicants, I will teach you the three fine thoroughbred horses, and the three fine thoroughbred people. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“What are the three fine thoroughbred horses? One fine thoroughbred horse … is fast, beautiful, and well proportioned.

These are the three fine thoroughbred horses.

And what are the three fine thoroughbred people? One fine thoroughbred person … is fast, beautiful, and well proportioned.

And how is a fine thoroughbred person … fast, beautiful, and well proportioned? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is how they’re fast, I say. When asked a question about the teaching or training, they answer without faltering. This is how they’re beautiful, I say. They receive robes, almsfood, lodgings, and medicines and supplies for the sick. This is how they’re well proportioned, I say. This is how a fine thoroughbred person is fast, beautiful, and well proportioned.

These are the three fine thoroughbred people.”

AN 3.143 — Paṭhamamoranivāpa Sutta — At the Peacocks’ Feeding Ground (1st)

At one time the Buddha was staying near Rājagaha, at the monastery for the wanderers in the peacocks’ feeding ground. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? The entire spectrum of an adept’s ethics, immersion, and wisdom.

A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

AN 3.144 — Dutiyamoranivāpa Sutta — At the Peacocks’ Feeding Ground (2nd)

“Mendicants, a mendicant with three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans. What three? A demonstration of psychic power, a demonstration of revealing, and a demonstration of instruction.

A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

AN 3.145 — Tatiyamoranivāpa Sutta — At the Peacocks’ Feeding Ground (3rd)

A mendicant with these three qualities has reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.”

15. Good Fortune

AN 3.146 — Akusala Sutta — Unskillful

“Someone with three qualities is placed in hell as if delivered there. What three? Unskillful deeds by way of body, speech, and mind.

Someone with these three qualities is placed in hell as if delivered there.

Someone with three qualities is placed in heaven as if delivered there. What three? Skillful deeds by way of body, speech, and mind.

Someone with these three qualities is placed in heaven as if delivered there.”

AN 3.147 — Sāvajja Sutta — Blameworthy

“Someone with three qualities is placed in hell as if delivered there. What three? Blameworthy deeds by way of body, speech, and mind.

Someone with these three qualities is placed in hell as if delivered there.

Someone with three qualities is placed in heaven as if delivered there. What three? Blameless deeds by way of body, speech, and mind. Someone with these three qualities is placed in heaven as if delivered there.”

AN 3.148 — Visama Sutta — Unethical

“Someone with three qualities is placed in hell as if delivered there. … Unethical deeds by way of body, speech, and mind. …

Someone with three qualities is placed in heaven as if delivered there. … Ethical deeds by way of body, speech, and mind. …”

AN 3.149 — Asuci Sutta — Impure

“Someone with three qualities is placed in hell as if delivered there. … Impure deeds by way of body, speech, and mind. …

Someone with three qualities is placed in heaven as if delivered there. … Pure deeds by way of body, speech, and mind. …”

AN 3.150 — Paṭhamakhata Sutta — Broken (1st)

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they brim with much wickedness. What three? Unskillful deeds by way of body, speech, and mind. …

AN 3.151 — Dutiyakhata Sutta — Broken (2nd)

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Blameworthy deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Blameless deeds by way of body, speech, and mind. …”

AN 3.152 — Tatiyakhata Sutta — Broken (3rd)

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Unethical deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Ethical deeds by way of body, speech, and mind. …”

AN 3.153 — Catutthakhata Sutta — Broken (4th)

“When a foolish, incompetent untrue person has three qualities they keep themselves broken and damaged. … Impure deeds by way of body, speech, and mind. …

When an astute, competent true person has three qualities they keep themselves intact and unscathed. … Pure deeds by way of body, speech, and mind. …”

AN 3.154 — Vandanā Sutta — Homage

“Mendicants, there are three kinds of homage. What three? By way of body, speech, and mind. These are the three kinds of homage.”

AN 3.155 — Pubbaṇha Sutta — Morning

“Mendicants, those sentient beings who do good things in the morning by way of body, speech, and mind have a good morning.

Those sentient beings who do good things at midday by way of body, speech, and mind have a good midday.

Those sentient beings who do good things in the evening by way of body, speech, and mind have a good evening.

A good star, a good fortune,
a good dawn, a good rising,
a good moment, a good hour:
these come with good gifts to spiritual practitioners.

Auspicious deeds of body,
verbal auspicious deeds,
auspicious deeds of mind,
auspicious resolutions:
when your deeds have been auspicious,
you get auspicious benefits.

Those happy with these benefits
flourish in the Buddha’s teaching.
May you and all your relatives
be healthy and happy!”

The Chapter on Practices

AN 3.156

“Mendicants, there are three practices. What three? The addicted practice, the scorching practice, and the middle practice.

And what’s the addicted practice? It’s when someone has this doctrine and view: ‘There’s nothing wrong with sensual pleasures’; so they throw themselves into sensual pleasures. This is called the addicted practice.

And what’s the scorching practice? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice. They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re devoted to ritual bathing three times a day, including at dusk. And so they live pursuing these various ways of mortifying and tormenting the body. This is called the scorching practice.

And what’s the middle practice? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … They meditate observing an aspect of the mind … They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called the middle practice.

These are the three practices.

AN 3.157

Mendicants, there are three practices. What three? The addicted practice, the scorching practice, the middle practice.

And what’s the addicted practice? … This is called the addicted practice.

And what is the scorching practice? … This is called the scorching practice.

And what’s the middle practice? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. …

AN 3.158

They develop the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. …

AN 3.159

They develop the faculty of faith … energy … mindfulness … immersion … wisdom …

AN 3.160

They develop the power of faith … energy … mindfulness … immersion … wisdom …

AN 3.161

They develop the awakening factor of mindfulness … investigation of principles … energy … rapture … tranquility … immersion … equanimity …

AN 3.162

They develop right view … right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion … This is called the middle practice. These are the three practices.”

The Chapter on Ways of Performing Deeds

AN 3.163

“Someone with three qualities is placed in hell as if delivered there. What three? They themselves kill living creatures. They encourage others to kill living creatures. And they approve of killing living creatures.

Someone with these three qualities is placed in hell as if delivered there.

AN 3.164

Someone with three qualities is placed in heaven as if delivered there. What three? They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures. …

AN 3.165

They themselves steal. They encourage others to steal. And they approve of stealing. …

AN 3.166

They don’t themselves steal. They encourage others to not steal. And they approve of not stealing. …

AN 3.167

They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of sexual misconduct. …

AN 3.168

They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of refraining from sexual misconduct. …

AN 3.169

They themselves lie. They encourage others to lie. And they approve of lying. …

AN 3.170

They don’t themselves lie. They encourage others to not lie. And they approve of not lying. …

AN 3.171

They themselves backbite. They encourage others to backbite. And they approve of backbiting. …

AN 3.172

They don’t themselves backbite. They encourage others to not backbite. And they approve of not backbiting. …

AN 3.173

They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly. …

AN 3.174

They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly. …

AN 3.175

They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense. …

AN 3.176

They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense. …

AN 3.177

They themselves are covetous. They encourage others to be covetous. And they approve of covetousness. …

AN 3.178

They themselves are content. They encourage others to be contented. And they approve of being contented. …

AN 3.179

They themselves have ill will. They encourage others to have ill will. And they approve of having ill will. …

AN 3.180

They themselves are kind-hearted. They encourage others to have good will. And they approve of good will. …

AN 3.181

They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view. …

AN 3.182

They themselves have right view. They encourage others to have right view. And they approve of right view.

Someone with these three qualities is placed in heaven as if delivered there.”

The Chapter on Abbreviated Texts Beginning with Greed

AN 3.183–352 — ~ — Untitled Discourses on Greed, Etc.

“For insight into greed, three things should be developed. What three? Emptiness immersion; signless immersion; and undirected immersion. For insight into greed, these three things should be developed.

For the complete understanding of greed … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … letting go …

hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceitfulness … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … insight … complete understanding … complete ending … giving up … ending … vanishing … fading away … cessation … giving away … For the letting go of negligence, these three things should be developed.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

The Book of the Threes is finished.

AN 4 — Catukka Nipāta — The Book of the Fours

1. At Wares Village

AN 4.1 — Anubuddha Sutta — Understood

So I have heard. At one time the Buddha was staying in the land of the Vajjis at Wares Village. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.

And so the Buddha, having insight,
explained this teaching to the mendicants.
The teacher made an end of suffering,
seeing clearly, he is fully quenched.”

AN 4.2 — Papatita Sutta — Fallen

“Someone without four things is said to have ‘fallen from this teaching and training’. What four? Noble ethics, immersion, wisdom, and freedom. Someone without these four things is said to have ‘fallen from this teaching and training’.

Someone with four things is said to be ‘secure in this teaching and training’. What four? Noble ethics, immersion, wisdom, and freedom. Someone with these four things is said to be ‘secure in this teaching and training’.

They fall, collapsed and fallen;
greedy, they return.
The work is done, the joyful is enjoyed,
happiness is found through happiness.”

AN 4.3 — Paṭhamakhata Sutta — Broken (1st)

“When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent untrue person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person has four qualities they keep themselves intact and unscathed. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent true person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.

When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.

A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.

For a hundred thousand times a hundred million,
times five hundred and thirty-six times a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

AN 4.4 — Dutiyakhata Sutta — Broken (2nd)

“When a foolish, incompetent untrue person acts wrongly toward four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Mother … father … a Realized One … and a disciple of a Realized One. When a foolish, incompetent untrue person acts wrongly toward these four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person acts rightly toward four individuals they keep themselves intact and unscathed. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What four? Mother … father … a Realized One … and a disciple of a Realized One. When an astute, competent true person acts rightly toward these four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.

A person who does wrong
by their mother or father,
or a Realized One, a Buddha,
or one of their disciples,
brims with much wickedness.

Because of their unprincipled conduct
toward their parents,
they’re criticized in this life by the astute,
and they depart to be reborn in a place of loss.

A person who does right
by their mother and father,
or a Realized One, a Buddha,
or one of their disciples,
brims with much merit.

Because of their principled conduct
toward their parents,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

AN 4.5 — Anusota Sutta — With the Stream

“These four individuals are found in the world. What four? An individual who goes with the stream; an individual who goes against the stream; a steadfast individual; and a brahmin who has crossed over, gone to the far shore, and stands on solid ground.

And who is the individual who goes with the stream? It’s an individual who indulges in sensual pleasures and does bad deeds. This is called an individual who goes with the stream.

And who is the individual who goes against the stream? It’s an individual who doesn’t indulge in sensual pleasures or do bad deeds. They live the full and pure spiritual life in pain and sadness, weeping, with tearful faces. This is called an individual who goes against the stream.

And who is the steadfast individual? It’s an individual who, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is called a steadfast individual.

And who is a brahmin who has crossed over, gone to the far shore, and stands on solid ground? It’s an individual who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is called a brahmin who has crossed over, gone to the far shore, and stands on solid ground.

These are the four individuals found in the world.

All those people with unbridled sensuality,
not free of lust, enjoying sensual pleasures in this life:
again and again, they return to birth and old age;
those who go with the stream are sunk in craving.

So the attentive in this life, with mindfulness established,
don’t take part in sensual pleasures and bad deeds.
In pain they’d give up sensual pleasures:
they call that individual ‘one who goes against the stream’.

Someone who’s given up five corruptions,
a perfect trainee, not liable to decline,
who’s mastered their mind, with faculties immersed in samādhi,
that man is called ‘steadfast’.

The sage who has comprehended all things, high and low,
cleared them and ended them, so they are no more;
they’ve completed the spiritual journey and gone to the end of the world,
they’re called ‘one who has gone beyond’.”

AN 4.6 — Appassuta Sutta — A Little Learning

“Mendicants, these four individuals are found in the world. What four? They may have:

Little learning and not get the point of learning.
Little learning but get the point of learning.
Much learning but not get the point of learning.
Much learning and get the point of learning.

And how has an individual learned little and not got the point of learning? It’s when an individual has learned little of the statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. And with the little they’ve learned, they understand neither the meaning nor the teaching, nor do they practice in line with the teaching. That’s how an individual has learned little and not got the point of learning.

And how has an individual learned little but has got the point of learning? It’s when an individual has learned little of the statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But with the little they’ve learned, they understand the meaning and the teaching, and they practice in line with the teaching. That’s how an individual has learned little but has got the point of learning.

And how has an individual learned much but hasn’t got the point of learning? It’s when an individual has learned much of the statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But even though they’ve learned much, they understand neither the meaning nor the teaching, nor do they practice in line with the teaching. That’s how an individual has learned much but hasn’t got the point of learning.

And how has an individual learned much and has got the point of learning? It’s when an individual has learned much of the statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. And with the large amount they’ve learned, they understand the meaning and the teaching, and they practice in line with the teaching. That’s how an individual has learned much and has got the point of learning.

These are the four individuals found in the world.

If you don’t learn much,
and aren’t steady in ethics,
they’ll criticize you on both counts,
for your ethics and your learning.

If you don’t learn much,
and you are steady in ethics,
they’ll praise your ethical conduct,
since your learning has succeeded.

If you learn much,
but aren’t steady in ethics,
they’ll criticize your ethical conduct,
for your learning hasn’t succeeded.

If you learn much,
and you are steady in ethics,
they’ll praise you on both counts,
for your ethics and your learning.

A wise disciple of the Buddha
who is learned and has memorized the teachings;
like a pendant of Black Plum River gold,
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they’re praised.”

AN 4.7 — Sobhana Sutta — Grace

“Mendicants, these four who are competent, educated, self-assured, and learned, who have memorized the teachings and practice in line with the teaching, grace the Saṅgha. What four? A monk, a nun, a layman, and a laywoman.

These four who are competent, educated, self-assured, and learned, who have memorized the teachings and practice in line with the teaching, grace the Saṅgha.

Whoever is competent and self-assured,
learned, a memorizer of the teachings,
who lives in line with the teaching—
such a one is said to grace the Saṅgha.

A monk accomplished in ethics,
and a learned nun,
a faithful layman,
and a faithful laywoman, too:
these grace the Saṅgha,
they are the graces of the Saṅgha.”

AN 4.8 — Vesārajja Sutta — Self-assured

“Mendicants, a Realized One possesses four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What four?

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ Since I see no such reason, I live secure, fearless, and self-assured.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’ Since I see no such reason, I live secure, fearless, and self-assured.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ Since I see no such reason, I live secure, fearless, and self-assured.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘Regardless of your goal in teaching the Dhamma, it does not deliver one who applies it to the complete ending of suffering.’ Since I see no such reason, I live secure, fearless, and self-assured.

A Realized One possesses these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

The various grounds for criticism
that ascetics and brahmins rely on
vanish on reaching a Realized One,
self-assured, gone beyond grounds for criticism.

He rolls forth the Wheel of Dhamma as a consummate one,
complete, sympathetic for all living creatures.
Sentient beings revere him, first among gods and humans,
who has gone beyond rebirth.”

AN 4.9 — Taṇhuppāda Sutta — The Arising of Craving

“Mendicants, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, almsfood, lodgings, or rebirth in this or that state.

These are the four things that give rise to craving in a mendicant.

Craving is a person’s partner
as they transmigrate on this long journey.
They go from this state to another,
but don’t escape transmigration.

Knowing this drawback—
that craving is the cause of suffering—
rid of craving, free of grasping,
a mendicant would wander mindful.”

AN 4.10 — Yoga Sutta — Yokes

“Mendicants, there are these four yokes. What four? The yokes of sensual pleasures, future lives, views, and ignorance.

And what is the yoke of sensual pleasures? It’s when you don’t truly understand sensual pleasures’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside. This is called the yoke of sensual pleasures. Such is the yoke of sensual pleasures.

And what is the yoke of future lives? It’s when you don’t truly understand future lives’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside. This is called the yoke of future lives. Such are the yokes of sensual pleasures and future lives.

And what is the yoke of views? It’s when you don’t truly understand views’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside. This is called the yoke of views. Such are the yokes of sensual pleasures, future lives, and views.

And what is the yoke of ignorance? It’s when you don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape, so ignorance and unknowing of the six fields of contact linger on inside. This is called the yoke of ignorance. Such are the yokes of sensual pleasures, future lives, views, and ignorance. These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone yoked to them is called: ‘one who has not found sanctuary from the yoke’.

These are the four yokes.

There are these four kinds of unyoking. What four? Unyoking from sensual pleasures, future lives, views, and ignorance.

And what is unyoking from sensual pleasures? It’s when you truly understand sensual pleasures’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside. This is called unyoking from sensual pleasures. Such is unyoking from sensual pleasures.

And what is unyoking from future lives? It’s when you truly understand future lives’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside. This is called unyoking from future lives. Such is unyoking from sensual pleasures and future lives.

And what is unyoking from views? It’s when you truly understand views’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views don’t linger on inside. This is called unyoking from views. Such is unyoking from sensual pleasures, future lives, and views.

And what is unyoking from ignorance? It’s when you truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape, so ignorance and unknowing of the six fields of contact don’t linger on inside. This is called unyoking from ignorance. Such is unyoking from sensual pleasures, future lives, views, and ignorance. These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone unyoked from them is called: ‘one who has found sanctuary from the yoke’.

These are the four kinds of unyoking.

Yoked to both sensual pleasures
and the desire to be reborn in a future life;
yoked also to views,
and governed by ignorance,

sentient beings continue to transmigrate,
with ongoing birth and death.
But those who fully understand sensual pleasures,
and the yoke to all future lives;

with the yoke of views eradicated,
and ignorance dispelled,
unyoked from all yokes,
truly those sages have slipped their yoke.”

2. Walking

AN 4.11 — Cara Sutta — Walking

“Mendicants, suppose a mendicant has a sensual, malicious, or cruel thought while walking. They tolerate it and don’t give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when walking.

Suppose a mendicant has a sensual, malicious, or cruel thought while standing … sitting … or when lying down while awake. They tolerate it and don’t give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when lying down while awake.

Suppose a mendicant has a sensual, malicious, or cruel thought while walking. They don’t tolerate it, but give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when walking.

Suppose a mendicant has a sensual, malicious, or cruel thought while standing … sitting … or when lying down while awake. They don’t tolerate it, but give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when lying down while awake.

Whether walking or standing,
sitting or lying down,
if you think a bad thought
to do with the domestic life,

you’re on the wrong path,
lost among things that delude.
Such a mendicant is incapable
of experiencing the highest awakening.

But one who, whether standing or walking,
sitting or lying down,
has calmed their thoughts,
loving peace of mind;
such a mendicant is capable
of experiencing the highest awakening.”

AN 4.12 — Sīla Sutta — Ethics

“Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. When you’ve done this, what more is there to do?

Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when walking.

Suppose a mendicant has got rid of desire and ill will while standing … sitting … or when lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when lying down while awake.

Carefully walking, carefully standing,
carefully sitting, carefully lying;
a mendicant carefully bends their limbs,
and carefully extends them.

Above, below, all round,
as far as the planet extends;
they scrutinize the rise and fall
of phenomena such as the aggregates.

Training in what leads to serenity of heart,
always staying mindful;
they call such a mendicant
‘always determined’.”

AN 4.13 — Padhāna Sutta — Effort

“Mendicants, there are these four right efforts. What four?

A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

These are the four right efforts.

By rightly striving, they’ve crushed Māra’s sovereignty;
unattached, they’ve gone beyond the peril of birth and death.
Contented and unstirred, they’ve vanquished Māra with his legions;
now they’ve gone beyond all Namuci’s forces, they’re happy.”

AN 4.14 — Saṁvara Sutta — Restraint

“Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve.

And what, mendicants, is the effort to restrain? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain.

And what, mendicants, is the effort to give up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, dispels it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. This is called the effort to give up.

And what, mendicants, is the effort to develop? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop.

And what, mendicants, is the effort to preserve? It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve.

These are the four efforts.

Restraint and giving up,
development and preservation:
these are the four efforts
taught by the Kinsman of the Sun.
Any mendicant who keenly applies these
may attain the ending of suffering.”

AN 4.15 — Paññatti Sutta — Regarded as Foremost

“Mendicants, these four are regarded as foremost. What four? The foremost in size of incarnation is Rāhu, lord of titans. The foremost pleasure seeker is King Mandhātā. The foremost in sovereignty is Māra the Wicked. In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best. These are the four regarded as foremost.

Rāhu is foremost in size of incarnation,
Mandhātā in enjoying sensual pleasures,
Māra in sovereignty,
shining with power and glory.

Above, below, all round,
as far as the planet extends;
in all the world with its gods,
the Buddha is declared foremost.”

AN 4.16 — Sokhumma Sutta — Subtlety

“Mendicants, there are these four kinds of subtlety. What four?

A mendicant has ultimate subtlety of form. They don’t see any other subtlety of form that’s better or finer than that, nor do they aim for it.

A mendicant has ultimate subtlety of feeling. They don’t see any other subtlety of feeling that’s better or finer than that, nor do they aim for it.

A mendicant has ultimate subtlety of perception. They don’t see any other subtlety of perception that’s better or finer than that, nor do they aim for it.

A mendicant has ultimate subtlety of choices. They don’t see any other subtlety of choices that’s better or finer than that, nor do they aim for it.

These are the four kinds of subtlety.

Knowing the subtlety of form,
the cause of feelings,
where perception comes from,
and where it ends;
and knowing choices as alien,
as suffering and as not-self,

that mendicant sees rightly,
peaceful, in love with the state of peace.
They bear their final body,
having vanquished Māra with his legions.”

AN 4.17 — Paṭhamaagati Sutta — Prejudice (1st)

“Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions.

If you act against the teaching
out of favoritism, hostility, cowardice, or stupidity,
your fame fades away,
like the moon in the waning fortnight.”

AN 4.18 — Dutiyaagati Sutta — Prejudice (2nd)

“Mendicants, there are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions.

If you don’t act against the teaching
out of favoritism, hostility, cowardice, and stupidity,
your fame swells,
like the moon in the waxing fortnight.”

AN 4.19 — Tatiyaagati Sutta — Prejudice (3rd)

There are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions.

If you act against the teaching
out of favoritism, hostility, cowardice, or stupidity,
your fame fades away,
like the moon in the waning fortnight.

If you don’t act against the teaching
out of favoritism, hostility, cowardice, and stupidity,
your fame swells,
like the moon in the waxing fortnight.”

AN 4.20 — Bhattuddesaka Sutta — A Meal Assigner

“Mendicants, a meal assigner who has four qualities is placed in hell as if delivered there. What four? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. A meal assigner who has these four qualities is placed in hell as if delivered there.

A meal designator who has four qualities is placed in heaven as if delivered there. What four? They make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. A meal assigner who has these four qualities is placed in heaven as if delivered there.

All those people with unbridled sensuality,
unprincipled, with no respect for principle,
led astray by favoritism or hostility, stupidity or cowardice,
are called ‘an assembly of the dregs’:

that’s what was said by the ascetic who knows.
And so those praiseworthy true persons,
standing on principle, doing nothing wrong,
not led astray by favoritism or hostility, stupidity or cowardice,
are called ‘an assembly of the cream’:
that’s what was said by the ascetic who knows.”

3. At Uruvelā

AN 4.21 — Paṭhamauruvela Sutta — At Uruvelā (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. As I was in private retreat this thought came to mind: ‘One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?’

Then it occurred to me: ‘I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …

I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’

Then it occurred to me: ‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’

And then the divinity Sahampati, knowing my train of thought, vanished from the realm of divinity and appeared in front of me, as easily as a strong man would extend or contract his arm. He arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward me, and said: ‘That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.’

That is what the divinity Sahampati said. Then he went on to say:

‘All Buddhas in the past,
the Buddhas of the future,
and the Buddha at present—
destroyer of the sorrows of many—

respecting the true teaching
they did live, they do live,
and they also will live.
This is the nature of the Buddhas.

Therefore someone who desires self-knowledge,
and aspires to greatness themselves,
should respect the true teaching,
remembering the instructions of the Buddhas.’

That is what the divinity Sahampati said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Then, knowing the request of the Divinity and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. And since the Saṅgha has also achieved greatness, I also respect the Saṅgha.”

AN 4.22 — Dutiyauruvela Sutta — At Uruvelā (2nd)

“Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me.

When the greetings and polite conversation were over, they sat down to one side, and said to me: ‘Worthy Gotama, we have heard this:

“The ascetic Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.” And this is indeed the case, for the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, worthy Gotama.’

Then it occurred to me, ‘These venerables don’t know what a senior is, or what qualities make you a senior.’

Mendicants, suppose you’re eighty, ninety, or a hundred years old. But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial. Then you’ll be reckoned a ‘childish senior’.

Now suppose you’re a youth, young, with pristine black hair, blessed with youth, in the prime of life. But your speech is timely, true, meaningful, and in line with the teaching and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial. Then you’ll be reckoned an ‘astute senior’.

There are these four qualities that make a senior. What four? A mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

These are the four qualities that make a senior.

The creature with a restless mind
speaks a lot of nonsense.
Their thoughts are unsettled,
and they don’t like the true teaching.
They’re far from seniority, with their bad views
and their lack of regard for others.

But one accomplished in ethics,
learned and eloquent, that attentive one
is restrained when experiencing phenomena,
discerning the meaning with wisdom.

Gone beyond all things,
kind, eloquent,
they’ve given up birth and death,
and have completed the spiritual journey.

That’s who I call a senior,
who has no defilements.
With the ending of defilements, a mendicant
is declared a ‘senior’.”

AN 4.23 — Loka Sutta — The World

“Mendicants, the world has been understood by the Realized One; and he is detached from the world. The origin of the world has been understood by the Realized One; and he has given up the origin of the world. The cessation of the world has been understood by the Realized One; and he has realized the cessation of the world. The practice that leads to the cessation of the world has been understood by the Realized One; and he has developed the practice that leads to the cessation of the world.

In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. That’s why he’s called the ‘Realized One’.

From the night when the Realized One awakens to the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. That’s why he’s called the ‘Realized One’.

The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’.

In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. That’s why he’s called the ‘Realized One’.

Directly knowing the whole world as it is,
and everything in it,
he is detached from the whole world,
uninvolved with the whole world.

That attentive one is the vanquisher of all
who is released from all ties.
He has reached ultimate peace:
extinguishment, fearing nothing from any quarter.

He is the Buddha, with defilements ended,
untroubled, with doubts cut off.
He has attained the end of all deeds,
freed with the ending of attachments.

That Blessed One is the Buddha,
he is the supreme lion,
in all the world with its gods,
he turns the divine wheel.

And so those gods and humans,
who have gone to the Buddha for refuge,
come together and revere him,
great of heart and intrepid:

‘Tamed, he is the best of tamers,
peaceful, he is the seer among the peaceful,
liberated, he is the foremost of liberators,
crossed over, he is the most excellent of guides across.’

And so they revere him,
great of heart and intrepid.
In the world with its gods,
he has no rival.”

AN 4.24 — Kāḷakārāma Sutta — At Kāḷaka’s Monastery

At one time the Buddha was staying near Sāketa in Kāḷaka’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.

In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it.

If I were to say that ‘I do not know … the world with its gods’, I would be lying.

If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same.

If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.

So a Realized One sees what is to be seen, but does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, and does not conceive a seer. He hears what is to be heard, but does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, and does not conceive a hearer. He thinks what is to be thought, but does not conceive what is thought, does not conceive what is not thought, does not conceive what is to be thought, and does not conceive a thinker. He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower.

Since a Realized One is unaffected in the midst of things that ought be seen, heard, thought, and known, he is the unaffected one. And I say that there is no better or finer poise than this.

Such a one does not take anything
seen, heard, or thought to be ultimately true or false.
But others get attached, thinking it’s the truth,
limited by their preconceptions.

Since they’ve seen this dart
to which people are attached and cling,
saying, ‘I know, I see, that’s how it is’,
the Realized Ones have no attachments.”

AN 4.25 — Brahmacariya Sutta — The Spiritual Life

“Mendicants, this spiritual life is not lived for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’ This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.

The Buddha taught the spiritual life
not because of legends,
but for the sake of restraint and giving up,
and because its objective is extinguishment.
This is the path followed by the big-hearted,
the great seers.

Those who practice it
as it was taught by the Buddha,
doing the Teacher’s bidding,
make an end of suffering.”

AN 4.26 — Kuha Sutta — Deceivers

“Mendicants, those mendicants who are deceivers and flatterers, pompous and fake, insolent, and scattered: those mendicants are no followers of mine. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training.

But those mendicants who are genuine, not flatterers, attentive, amenable, and serene: those mendicants are followers of mine. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.

Those who are deceivers and flatterers, pompous and fake,
insolent and scattered:
these don’t grow in the teaching
that was taught by the perfected Buddha.

But those who are genuine, not flatterers, attentive,
amenable, and serene:
these do grow in the teaching
that was taught by the perfected Buddha.”

AN 4.27 — Santuṭṭhi Sutta — Contentment

“Mendicants, these four trifles are easy to find and are blameless. What four? Rag-robes … A lump of almsfood … Lodgings at the root of a tree … Rancid urine as medicine …

These four trifles are easy to find and are blameless. When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say.

When you’re content with what’s blameless,
trifling, and easy to find,
you don’t get upset
about lodgings, robes,
food, and drink,
and you’re not obstructed anywhere.

These qualities are said to be
integral to the ascetic life.
They’re mastered by one who trains,
content and diligent.”

AN 4.28 — Ariyavaṁsa Sutta — The Noble Customs

“Mendicants, these four noble customs are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What four?

Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. But they don’t glorify themselves or put others down on account of their contentment. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

Furthermore, a mendicant is content with any kind of almsfood …

Furthermore, a mendicant is content with any kind of lodgings …

Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. But they don’t glorify themselves or put down others on account of their love for meditation and giving up. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

These four noble customs are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

When a mendicant possesses these four noble customs, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them. If they live in the west … the north … the south, they prevail over discontent, and discontent doesn’t prevail over them. Why is that? Because the attentive prevail over desire and discontent.

Discontent cannot prevail over the attentive;
the attentive are not prevailed over by discontent.
The attentive can prevail over discontent,
for the attentive are those who prevail over discontent.

Who can hold back the dispeller,
who’s cast aside all deeds?
Like a pendant of Black Plum River gold,
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they’re praised.”

AN 4.29 — Dhammapada Sutta — Footprints of the Dhamma

“Mendicants, these four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment, good will, right mindfulness, and right immersion.

These four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

You should live with contentment,
and a heart of good will,
mindful, with unified mind,
serene within.”

AN 4.30 — Paribbājaka Sutta — Wanderers

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Now at that time several very well-known wanderers were residing in their monastery on the bank of the Serpentine River. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Serpentine River. He sat down on the seat spread out and said to the wanderers:

“Wanderers, these four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment … Good will … Right mindfulness … Right immersion … These four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

Wanderers, if someone should say: ‘I’ll deny this Dhamma footprint of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust.

If someone should say: ‘I’ll deny this Dhamma footprint of good will, and describe a true ascetic or brahmin who has ill will and malicious intent.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of good will, and point out a true ascetic or brahmin who has ill will and malicious intent.

If someone should say: ‘I’ll deny this Dhamma footprint of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness.

If someone should say: ‘I’ll deny this Dhamma footprint of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind.

If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuttal and criticism on four legitimate grounds in this very life. What four?

If you reject the Dhamma footprint of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust.

If you reject the Dhamma footprint of good will, you must honor and praise those ascetics and brahmins who have ill will and malicious intent.

If you reject the Dhamma footprint of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness.

If you reject the Dhamma footprint of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.

If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuttal and criticism on four legitimate grounds in this very life.

Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism didn’t imagine that these four footprints of the Dhamma should be criticized or rejected. Why is that? For fear of being blamed, provoked, and faulted.

One who has good will, ever mindful,
serene within,
training to remove desire,
is called ‘a diligent one’.”

4. Situations

AN 4.31 — Cakka Sutta — Situations

“Mendicants, there are these four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth. What four? Living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.

These are the four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth.

When a man lives in a suitable region,
making friends with noble ones,
possessing right resolve,
and having merit from the past,
grain, riches, fame, reputation,
and happiness come to them.”

AN 4.32 — Saṅgaha Sutta — Inclusion

“Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality.

These are the four ways of being inclusive.

Giving and kindly words,
taking care here,
and treating equally in worldly conditions,
as they deserve in each case.
These ways of being inclusive in the world
are like a moving chariot’s linchpin.

If there were no such ways of being inclusive,
neither mother nor father
would be respected and honored
for what they’ve done for their children.

But since these ways of being inclusive do exist,
the astute do regard them well,
so they achieve greatness
and are praised.”

AN 4.33 — Sīha Sutta — The Lion

“Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That’s how powerful is the lion, king of beasts, over animals, how illustrious and mighty.

In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: ‘Such is substantial reality, such is the origin of substantial reality, such is the cessation of substantial reality, such is the practice that leads to the cessation of substantial reality.’

Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re transient, though we thought we were eternal! It turns out that we’re impermanent, not lasting, transient, and included within substantial reality.’

That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.

The Buddha, the unrivaled Teacher
in all the world with its gods,
rolls forth the Wheel of Dhamma
from his own insight:

substantial reality, its cessation,
the origin of substantial reality,
and the noble eightfold path
that leads to the stilling of suffering.

And then the long-lived gods,
so beautiful and glorious,
are afraid and full of terror,
like the other beasts when they hear a lion.

‘We haven’t passed beyond substantial reality!
It turns out we’re impermanent!’
So they say when they hear the word
of the perfected one, free and unaffected.”

AN 4.34 — Aggappasāda Sutta — The Best Kinds of Confidence

“Mendicants, these four kinds of confidence are the best. What four?

The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best.

These are the four best kinds of confidence.

For those who, knowing the best teaching,
base their confidence on the best—
confident in the best Awakened One,
supremely worthy of a religious donation;

confident in the best teaching,
the bliss of fading and stilling;
confident in the best Saṅgha,
the supreme field of merit—

giving gifts to the best,
the best of merit grows:
the best lifespan, beauty,
fame, reputation, happiness, and strength.

An intelligent person gives to the best,
settled on the best teaching.
When they become a god or human,
they rejoice at reaching the best.”

AN 4.35 — Vassakāra Sutta — With Vassakāra

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, when someone has four qualities we describe him as a great man with great wisdom. What four?

They are very learned in diverse fields of learning.

They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’

They are mindful, able to remember and recollect what was said and done long ago.

They are deft and tireless in household duties, understanding how to go about things in order to complete and organize the work.

When someone possesses these four qualities we describe him as a great man with great wisdom. If the worthy Gotama agrees with me, please say so. If he disagrees, please say so.”

“Brahmin, I neither agree nor disagree with you, but when someone has four qualities I describe him as a great man with great wisdom. What four?

It’s when someone practices for the welfare and happiness of the people. They’ve established many people in the noble system, that is, the principles of goodness and skillfulness.

They think what they want to think, and don’t think what they don’t want to think. They consider what they want to consider, and don’t consider what they don’t want to consider. Thus they have achieved mental mastery of the paths of thought.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

Brahmin, I neither agree nor disagree with you, but when someone possesses these four qualities I describe him as a great man with great wisdom.”

“It’s incredible, worthy Gotama, it’s amazing! How well said this was by the worthy Gotama! And we will remember the worthy Gotama as someone who possesses these four qualities. For the worthy Gotama practices for the welfare and happiness of the people … The worthy Gotama has achieved mental mastery of the paths of thought. The worthy Gotama gets the four absorptions … when he wants, without trouble or difficulty. The worthy Gotama has realized the undefiled freedom of heart and freedom by wisdom. He lives having realized it with his own insight in this very life due to the ending of defilements.”

“Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do practice for the welfare and happiness of the people … I have achieved mental mastery of the paths of thought. I do get the four absorptions … when I want, without trouble or difficulty. I have realized the undefiled freedom of heart and freedom by wisdom. I live having realized it with my own insight in this very life due to the ending of defilements.

He discovered release from the snare of death
for all beings,
and explained the system of the teaching
for the welfare of gods and humans.
When they see him or hear him,
many people become confident.

He is skilled in what is the path and what is not the path,
he has completed the task and is free of defilements.
The Buddha, bearing his final body,
is called ‘a great man, of great wisdom’.”

AN 4.36 — Doṇa Sutta — Doṇa

At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setavyā, as was the brahmin Doṇa.

Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail. It occurred to him, “Oh lord, how incredible, how amazing! Surely these couldn’t be the footprints of a human being?”

The Buddha had left the road and sat at the root of a tree cross-legged, setting his body straight, and bringing mindfulness to the present.

Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and heart, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. He went up to the Buddha and said to him:

“Sir, might you be a god?”

“I will not be a god, brahmin.”

“Might you be a centaur?”

“I will not be a centaur.”

“Might you be a spirit?”

“I will not be a spirit.”

“Might you be a human?”

“I will not be a human.”

“When asked whether you might be a god, centaur, spirit, or human, you answer that you will not be any of these. So what then might you be?”

“Brahmin, if I had not given up defilements I might have become a god … a centaur … a spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.

Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.

Remember me, brahmin, as a Buddha.

I could have been reborn as a god,
or as a centaur flying through the sky.
I could have become a spirit,
or returned as a human.
But I’ve ended those defilements,
they’re blown away and mown down.

Like a graceful lotus,
to which water does not cling,
the world doesn’t cling to me,
and so, brahmin, I am a Buddha.”

AN 4.37 — Aparihāniya Sutta — Non-decline

“Mendicants, a mendicant who possesses four qualities can’t decline, and has drawn near to extinguishment. What four? A mendicant is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness.

And how is a mendicant accomplished in ethics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is accomplished in ethics.

And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant guards the sense doors.

Established in ethics,
restrained in the sense faculties,
eating in moderation,
and dedicated to wakefulness;

a mendicant lives like this, with keen energy,
tireless all night and day,
developing skillful qualities,
for the sake of sanctuary from the yoke.

A mendicant who loves diligence,
seeing fear in negligence,
can’t decline,
and has drawn near to extinguishment.”

AN 4.38 — Patilīna Sutta — Withdrawn

“Mendicants, a mendicant has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.

And how has a mendicant cast aside idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these. That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.

And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching.

And how has a mendicant stilled the physical process? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.

And how is a mendicant withdrawn? It’s when they’ve given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is withdrawn. A mendicant has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.

The search for sensual pleasures, for continued existence,
and the search for a spiritual path;
the holding tight to the thought, ‘this is the truth’,
and the mass of grounds for views—

for one detached from all lusts,
freed by the ending of craving,
that searching has been relinquished,
and those grounds for views eradicated.

That mendicant is peaceful and mindful,
tranquil and undefeated.
And when they’re awakened by comprehending conceit,
they’re called ‘withdrawn’.”

AN 4.39 — Ujjaya Sutta — With Ujjaya

Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Does the worthy Gotama praise sacrifice?”

“Brahmin, I don’t praise all sacrifices. Nor do I criticize all sacrifices. Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. I don’t praise that kind of violent sacrifice. Why is that? Because neither perfected ones nor those who are on the path to perfection will attend such a violent sacrifice.

But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. I do praise that kind of non-violent sacrifice; for example, a regular gift as a propitious sacrifice. Why is that? Because perfected ones and those who are on the path to perfection will attend such a non-violent sacrifice.

Horse sacrifice, human sacrifice,
the sacrifices of the ‘casting of the yoke-pin’,
the ‘royal soma drinking’, and the ‘unbarred’—
these grand, violent sacrifices yield no great fruit.

The great sages of right comportment
don’t attend sacrifices
where goats, sheep, and cattle,
and various creatures are killed.

But the great sages of right comportment
do attend those sacrifices
that are non-violent and propitious,
where goats, sheep, and cattle,
and various creatures are not killed.

An intelligent person should sacrifice like this,
for this sacrifice is very fruitful.
For a sponsor of sacrifices like this,
things get better, not worse.
Such a sacrifice is truly abundant,
and even the deities are pleased.”

AN 4.40 — Udāyī Sutta — With Udāyī

Then Udāyī the brahmin went up to the Buddha, … and asked him, “Does the worthy Gotama praise sacrifice?”

Well-prepared and non-violent,
a sacrifice that’s allowable and timely,
is attended by
disciplined spiritual practitioners.

The Buddhas—who have cast off the world’s veil,
passing beyond time and rebirth—
praise this sacrifice,
as they are expert in sacrifice.

When you’ve prepared a suitable offering,
whether as sacrifice or for ancestors,
sacrifice it with confident heart,
in the fertile field of spiritual practitioners.

When it’s well-gotten, well-offered, and well-sacrificed,
to those worthy of a religious donation,
a sacrifice is truly abundant,
and even the deities are pleased.

When an intelligent, faithful person,
sacrifices like this, with a mind of letting go,
that astute one is reborn
in a happy, pleasing world.”

5. With Rohitassa

AN 4.41 — Samādhibhāvanā Sutta — Ways of Developing Immersion Further

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

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

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

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

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

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

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

AN 4.42 — Pañhabyākaraṇa Sutta — Ways of Answering Questions

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

These are the four ways of answering questions.

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

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

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

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

AN 4.43 — Paṭhamakodhagaru Sutta — Valuing Anger

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

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

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

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

AN 4.44 — Dutiyakodhagaru Sutta — Valuing Anger (2nd)

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

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

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

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

AN 4.45 — Rohitassa Sutta — With Rohitassa

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

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

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

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

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

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

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

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

The end of the world can never
be reached by traveling.
But without reaching the end of the world,
there’s no release from suffering.

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

AN 4.46 — Dutiyarohitassa Sutta — With Rohitassa (2nd)

Then, when the night had passed, the Buddha addressed the mendicants: “Tonight, the glorious godling Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ …”

AN 4.47 — Suvidūra Sutta — Very Far Apart

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

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

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

AN 4.48 — Visākha Sutta — With Visākha, Pañcāli’s Son

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

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

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

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

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

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

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

AN 4.49 — Vipallāsa Sutta — Perversions

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

Taking impermanence as permanence.
Taking suffering as happiness.
Taking not-self as self.
Taking ugliness as beauty.

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

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

Taking impermanence as impermanence.
Taking suffering as suffering.
Taking not-self as not-self.
Taking ugliness as ugliness.

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

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

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

But when the Buddhas arise
in the world, those beacons
reveal this teaching,
that leads to the stilling of suffering.

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

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

AN 4.50 — Upakkilesa Sutta — Corruptions

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

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

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

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

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

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

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

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

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

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

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

6. Overflowing Merit

AN 4.51 — Paṭhamapuññābhisanda Sutta — Overflowing Merit

At Sāvatthī.

“Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four?

When a mendicant enters and remains in a limitless immersion of the heart while using a robe, the overflowing of merit for the donor is limitless …

When a mendicant enters and remains in a limitless immersion of the heart while eating almsfood, the overflowing of merit for the donor is limitless …

When a mendicant enters and remains in a limitless immersion of the heart while using lodgings, the overflowing of merit for the donor is limitless …

When a mendicant enters and remains in a limitless immersion of the heart while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless …

These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water.

In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.

Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

In the same way, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

AN 4.52 — Dutiyapuññābhisanda Sutta — Overflowing Merit (2nd)

It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is the first kind of overflowing merit …

Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second kind of overflowing merit …

Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ This is the third kind of overflowing merit …

Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

So let the wise devote themselves
to faith, ethical behavior,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”

AN 4.53 — Paṭhamasaṁvāsa Sutta — Living Together (1st)

At one time the Buddha was traveling along the road between Madhurā and Verañjā, as were several householders, both women and men. The Buddha left the road and sat at the root of a tree, where the householders saw him.

They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:

“Householders, there are four ways of living together. What four?

A male zombie living with a female zombie;
a male zombie living with a goddess;
a god living with a female zombie;
a god living with a goddess.

And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. She’s ethical, of good character, living at home with heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess.

And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie.

And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess.

These are the four ways of living together.

When both are unethical,
miserly and abusive,
then wife and husband
live together as zombies.

When the husband is unethical,
miserly and abusive,
but the wife is ethical,
bountiful, rid of stinginess,
she’s a goddess living
with a zombie for a husband.

When the husband is ethical,
bountiful, rid of stinginess,
but the wife is unethical,
miserly and abusive,
she’s a zombie living
with a god for a husband.

When both are faithful and bountiful,
disciplined, living righteously,
then wife and husband
say nice things to each other.

Their needs are amply satisfied,
so they live at ease.
Their enemies are downhearted,
when both are equal in ethics.

Having practiced the teaching here,
both equal in precepts and observances,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”

AN 4.54 — Dutiyasaṁvāsa Sutta — Living Together (2nd)

“Mendicants, there are four ways of living together. What four?

A male zombie living with a female zombie;
a male zombie living with a goddess;
a god living with a female zombie;
a god living with a goddess.

And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, backbiting, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, or commit sexual misconduct. She doesn’t use speech that’s false, divisive, harsh, or nonsensical. And she’s contented, kind-hearted, with right view. She’s ethical, of good character, living at home with heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess.

And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess.

These are the four ways of living together.” …

AN 4.55 — Paṭhamasamajīvī Sutta — Equality (1st)

So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat down on the seat spread out.

Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha, “Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed. We want to see each other in both this life and the next.”

Then Nakula’s mother said to the Buddha, “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. We want to see each other in both this life and the next.”

“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom.

When both are faithful and bountiful,
disciplined, living righteously,
then wife and husband
say nice things to each other.

Their needs are amply satisfied,
so they live at ease.
Their enemies are downhearted,
when both are equal in ethics.

Having practiced the teaching here,
both equal in precepts and observances,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”

AN 4.56 — Dutiyasamajīvī Sutta — Equality (2nd)

“Mendicants, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom. …”

AN 4.57 — Suppavāsā Sutta — Suppavāsā

At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika.

Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat down on the seat spread out. Then Suppavāsā served and satisfied the Buddha with her own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, she sat down to one side. The Buddha said to her:

“Suppavāsā, when a noble disciple gives food, she gives the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, she has long life as a god or human. Giving beauty, she has beauty as a god or human. Giving happiness, she has happiness as a god or human. Giving strength, she has strength as a god or human. When a noble disciple gives food, she gives the recipients these four things.

When she gives well-prepared food,
pure, fine, and full of flavor,
that offering—given to the sincere,
who have good conduct, and are big-hearted—
joins merit to merit. It’s very fruitful,
and is praised by those who know the world.

Those who recall such sacrifices,
live in the world full of inspiration.
They’ve driven out the stain of stinginess, root and all,
blameless, they go to a heavenly place.”

AN 4.58 — Sudatta Sutta — Sudatta

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when a noble disciple gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, they have long life as a god or human. … Giving beauty … happiness … strength … When a noble disciple gives food, they give the recipients these four things.

Carefully giving food at the right time,
to those who are disciplined, eating only what others give,
you provide them with four things:
long life, beauty, happiness, and strength.

A person who gives long life, beauty,
happiness, and strength,
has long life and fame
wherever they’re reborn.”

AN 4.59 — Bhojana Sutta — Food

“Mendicants, when a donor gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. …”

AN 4.60 — Gihisāmīci Sutta — Lay Practice

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven. What four? It’s when a noble disciple serves the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.

Those who are astute practice the way
that’s appropriate for laypeople.
They provide those who are ethical
and rightly comported with robes,

almsfood, lodgings,
and supplies for the sick.
Their merit always grows
by day and by night.
They pass on to a place in heaven,
having done excellent deeds.”

7. Fitting Deeds

AN 4.61 — Pattakamma Sutta — Fitting Deeds

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, these four things, which are likable, desirable, and agreeable are hard to get in the world. What four? The first thing is the wish: ‘May wealth come to me by legitimate means!’

The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and mentors.’

The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’

The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’ These are the four things, which are likable, desirable, and agreeable, but hard to get in the world.

These next four things lead to the getting of those four things. What four? Accomplishment in faith, ethics, generosity, and wisdom.

And what is accomplishment in faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith.

And what is accomplishment in ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called accomplishment in ethics.

And what is accomplishment in generosity? It’s when a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity.

And what is accomplishment in wisdom? When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should. Your fame and happiness fall to dust. When your heart is mastered by ill will … dullness and drowsiness … restlessness and remorse … doubt, you do what you shouldn’t, and fail to do what you should. Your fame and happiness fall to dust.

Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up. Knowing that ‘ill will …’ … ‘dullness and drowsiness …’ … ‘restlessness and remorse …’ … ‘doubt is a corruption of the mind’, that noble disciple gives it up.

When a noble disciple has given up these things, they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’. This is called accomplishment in wisdom. These are the four things that lead to the getting of the four things, which are likable, desirable, and agreeable, but hard to get in the world.

There are four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. What four?

To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … He makes his friends and colleagues happy … This is his first usage within means on a deserved and fitting cause.

Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs. He keeps himself safe. This is his second usage within means on a deserved and fitting cause.

Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is his third expenditure in an appropriate sphere on a deserved and fitting cause.

Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who refrain from intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven. This is his fourth usage within means on a deserved and fitting cause.

These are the four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.

Whatever wealth is spent on something other than these four fitting deeds is said to not be usage within means on a deserved and fitting cause. But whatever wealth is spent on these four fitting deeds is said to be usage within means on a deserved and fitting cause.

‘I’ve enjoyed my wealth, supporting those who depend on me;
I’ve overcome losses;
I’ve given uplifting religious donations;
and made the five spirit-offerings.
I have served the ethical and
disciplined spiritual practitioners.

I’ve achieved the goal
for which an astute layperson
wishes to gain wealth.
I don’t regret what I’ve done.’

A mortal man who recollects this
stands firm in the teaching of the noble ones.
They’re praised in this life,
and they depart to rejoice in heaven.”

AN 4.62 — Ānaṇya Sutta — Debtlessness

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, using wealth, debtlessness, and blamelessness.

And what is the happiness of ownership? It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of ownership’.

And what is the happiness of using wealth? It’s when a gentleman uses his legitimate wealth, and makes merit with it. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of using wealth’.

And what is the happiness of debtlessness? It’s when a gentleman owes no debt, large or small, to anyone. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of debtlessness’.

And what is the happiness of blamelessness? It’s when a noble disciple has blameless conduct by way of body, speech, and mind. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of blamelessness’.

These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.

Knowing the happiness of debtlessness,
and the extra happiness of possession,
a mortal enjoying the happiness of using wealth,
then discerns clearly with wisdom.

Discerning clearly, a clever person knows
both kinds of happiness:
the other kind is not worth a sixteenth part
of the happiness of blamelessness.”

AN 4.63 — Brahma Sutta — Living with Divinity

‘Divinity’ is a term for your parents.

‘First tutors’ is a term for your parents.

‘Elder gods’ is a term for your parents.

‘Worthy of an offering dedicated to the gods’ is a term for your parents.

Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

Parents are said to be ‘Divinity’
and ‘first tutors’.
They’re worthy of offerings dedicated to the gods from their children,
for they love their offspring.

Therefore an astute person
would revere them and honor them
with food and drink,
clothes and bedding,
by anointing and bathing,
and by washing their feet.

Because they look after
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

AN 4.64 — Niraya Sutta — Hell

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is placed in hell as if delivered there.

Killing, stealing,
telling lies,
and visiting others’ wives:
astute people don’t praise these things.”

AN 4.65 — Rūpa Sutta — Appearance

“Mendicants, these four individuals are found in the world. What four? There are those whose estimation of and confidence in others is based on their appearance, on their voice, on their mortification, and on principle.

These are the four individuals found in the world.

Those who judge on appearance,
and those swayed by a voice,
are full of desire and greed;
those people just don’t understand.

Not knowing what’s inside,
nor seeing what’s outside,
the fool shut in on every side,
gets carried away by a voice.

Not knowing what’s inside,
but discerning what’s outside,
seeing the fruit outside,
they’re also carried away by a voice.

Understanding what’s inside,
and discerning what’s outside,
seeing without hindrances,
they don’t get carried away by a voice.”

AN 4.66 — Sarāga Sutta — Greedy

“Mendicants, these four individuals are found in the world. What four? The greedy, the hateful, the delusional, and the conceited.

These are the four individuals found in the world.

Full of desire for desirable things,
enjoying things that seem pleasant,
beings veiled by delusion
only tighten their bonds.

Born of greed, born of hate,
born of delusion: the ignorant
do unskillful deeds
that afflict and produce pain.

If you act out of these qualities, that’s what you become.
But men shrouded by ignorance,
are blind, with no eyes to see,
and they never imagine that this could be so.”

AN 4.67 — Ahirāja Sutta — The Snake King

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

Now, at that time a monk in Sāvatthī passed away due to a snake bite. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a monk in Sāvatthī has passed away due to a snake bite.”

“Mendicants, that monk mustn’t have spread a mind of love to the four royal snake families. If he had, he wouldn’t have died due to a snake bite.

What four? The royal snake families of Virūpakkha, Erāpatha, Chabyāputta, and Kaṇhāgotamaka. …

Mendicants, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection.

I love the Virūpakkhas,
the Erāpathas I love,
I love the Chabyāputtas,
the Kaṇhāgotamakas I love.

I love the footless creatures,
the two-footed I love,
I love the four-footed,
the many-footed I love.

May the footless not harm me!
May I not be harmed by the two-footed!
May the four-footed not harm me!
May I not be harmed by the many-footed!

All sentient beings, all living things,
all creatures, every one:
may they see only nice things,
may bad not come to anyone.

The Buddha is immeasurable,
the teaching is immeasurable,
the Saṅgha is immeasurable.
But limited are reptiles,

snakes and scorpions, centipedes,
spiders and lizards and mice.
I’ve made this safeguard, I’ve made this protection:
go away, creatures!
And so I revere the Blessed One,
I revere the seven perfectly awakened Buddhas.”

AN 4.68 — Devadatta Sutta — Devadatta

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:

“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

It’s like a banana plant … or a bamboo … or a reed, all of which bear fruit to their own ruin and downfall …

It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

The banana plant is destroyed by its own fruit,
as are the bamboo and the reed.
Honor destroys a reprobate,
as pregnancy destroys a mule.”

AN 4.69 — Padhāna Sutta — Effort

“Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve.

And what, mendicants, is the effort to restrain? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. This is called the effort to restrain.

And what, mendicants, is the effort to give up? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities are given up. This is called the effort to give up.

And what, mendicants, is the effort to develop? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. This is called the effort to develop.

And what, mendicants, is the effort to preserve? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called the effort to preserve.

These are the four efforts.

Restraint and giving up,
development and preservation:
these are the four efforts
taught by the Kinsman of the Sun.
Any mendicant who keenly applies these
may attain the ending of suffering.”

AN 4.70 — Adhammika Sutta — Unprincipled

“At a time when kings are unprincipled, royal officials become unprincipled. When royal officials are unprincipled, brahmins and householders become unprincipled. When brahmins and householders are unprincipled, the people of town and country become unprincipled. When the people of town and country are unprincipled, the courses of the moon and sun become erratic. … the courses of the stars and constellations … the days and nights … the months and fortnights … the seasons and years become erratic. … the blowing of the winds becomes erratic and chaotic. … the deities are angered. … the heavens don’t provide enough rain. … the crops ripen erratically. When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly.

At a time when kings are principled, royal officials become principled. … brahmins and householders … people of town and country become principled. When the people of town and country are principled, the courses of the sun and moon become regular. … the stars and constellations … the days and nights … the months and fortnights … the seasons and years become regular. … the blowing of the winds becomes regular and orderly. … the deities are not angered. … the heavens provide plenty of rain. When the heavens provide plenty of rain, the crops ripen well. When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy.

When cattle cross a river,
if the bull goes off course,
they all go off course,
because their leader is off course.

So it is for humans:
when the one deemed chief
behaves badly,
what do you expect the rest to do?
The whole country sleeps badly,
when the king is unprincipled.

When cattle cross a river,
if the bull goes straight,
they all go straight,
because their leader is straight.

So it is for humans:
when the one deemed chief
does the right thing,
what do you expect the rest to do?
The whole country sleeps at ease,
when the king is just.”

8. Sure Bet

AN 4.71 — Padhāna Sutta — Effort

“Mendicants, when a mendicant has four things their practice is a sure bet, and they have laid the groundwork for ending the defilements. What four? It’s when a mendicant is ethical, learned, energetic, and wise. When a mendicant possesses these four things their practice is a sure bet, and they have laid the groundwork for ending the defilements.”

AN 4.72 — Sammādiṭṭhi Sutta — Right View

“Mendicants, when a mendicant has four things their practice is a sure bet, and they have laid the groundwork for ending the defilements. What four? Thoughts of renunciation, good will, and harmlessness; and right view. When a mendicant possesses these four things their practice is a sure bet, and they have laid the groundwork for ending the defilements.”

AN 4.73 — Sappurisa Sutta — A True Person

“Mendicants, an untrue person can be known by four qualities. What four?

To start with, an untrue person speaks ill of another even when not asked, let alone when asked. But when summoned for questioning they speak ill of another in full detail, not leaving anything out. That’s how to know that this is an untrue person.

Furthermore, an untrue person doesn’t speak well of another even when asked, let alone when not asked. But when summoned for questioning they speak well of another without giving the full details, leaving many things out. That’s how to know that this is an untrue person.

Furthermore, an untrue person doesn’t speak ill of themselves even when asked, let alone when not asked. But when summoned for questioning they speak ill of themselves without giving the full details, leaving many things out. That’s how to know that this is an untrue person.

Furthermore, an untrue person speaks well of themselves even when not asked, let alone when asked. But when summoned for questioning they speak well of themselves in full detail, not leaving anything out. That’s how to know that this is an untrue person. An untrue person can be known by these four qualities.

A true person can be known by four qualities. What four?

To start with, a true person doesn’t speak ill of another even when asked, let alone when not asked. But when summoned for questioning they speak ill of another without giving the full details, leaving many things out. That’s how to know that this is a true person.

Furthermore, a true person speaks well of another even when not asked, let alone when asked. But when summoned for questioning they speak well of another in full detail, not leaving anything out. That’s how to know that this is a true person.

Furthermore, a true person speaks ill of themselves even when not asked, let alone when asked. But when led on by questions they speak ill of themselves in full detail, not leaving anything out. That’s how to know that this is a true person.

Furthermore, a true person doesn’t speak well of themselves even when asked, let alone when not asked. But when summoned for questioning they speak well of themselves without giving the full details, leaving many things out. That’s how to know that this is a true person. A true person can be known by these four qualities.

It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff. But after some time, because of living together and familiarity, she’ll even say to her mother and father in law, or to her husband: ‘Go away! What would you know?’ In the same way, on the day or night a mendicant first goes forth from the lay life to homelessness, right away they set up a keen sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices. But after some time, because of living together and familiarity, they’ll even say to their tutor or mentor: ‘Go away! What would you know?’

So you should train like this: ‘We will live with hearts like that of a newly wedded bride.’ That’s how you should train.”

AN 4.74 — Paṭhamaagga Sutta — Best (1st)

“Mendicants, these four things are the best. What four? The best ethics, immersion, wisdom, and freedom. These are the four things that are the best.”

AN 4.75 — Dutiyaagga Sutta — Best (2nd)

“Mendicants, these four things are the best. What four? The best form, feeling, perception, and existence. These are the four things that are the best.”

AN 4.76 — Kusināra Sutta — At Kusinārā

At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” When this was said, the mendicants kept silent.

For a second time the Buddha addressed the mendicants: … For a second time, the mendicants kept silent.

For a third time the Buddha addressed the mendicants: … For a third time, the mendicants kept silent.

Then the Buddha said to the mendicants:

“Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” When this was said, the mendicants kept silent. Then Venerable Ānanda said to the Buddha:

“It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”

“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

AN 4.77 — Acinteyya Sutta — Unthinkable

“Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four?

The domain of the Buddhas …

The domain of one in absorption …

The results of deeds …

Speculation about the world …

These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”

AN 4.78 — Dakkhiṇa Sutta — A Religious Donation

“Mendicants, there are these four ways of purifying a religious donation. What four? There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient.

And how is a religious donation purified by the giver, not the recipient? It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.

And how is a religious donation purified by the recipient, not the giver? It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.

And how is a religious donation purified by neither the giver nor the recipient? It’s when both the giver and the recipient are unethical, of bad character.

And how is a religious donation purified by both the giver and the recipient? It’s when both the giver and the recipient are ethical, of good character.

These are the four ways of purifying a religious donation.”

AN 4.79 — Vaṇijja Sutta — Business

Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what is the cause, what is the reason why for different people the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations?”

“Sāriputta, take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. But they fail to give what’s requested. When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake fails.

Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, but don’t meet expectations. When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake doesn’t meet expectations.

Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, meeting expectations. When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake meets expectations.

Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, exceeding expectations. When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake exceeds expectations.

This is the cause, this is the reason why for different people the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations.”

AN 4.80 — Kamboja Sutta — Persia

At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what is the cause, what is the reason why ladies don’t attend council meetings, work for a living, or travel to Persia?”

“Ānanda, ladies are irritable, jealous, stingy, and unintelligent. This is the cause, this is the reason why ladies don’t attend council meetings, work for a living, or travel to Persia.”

9. Confirmed

AN 4.81 — Pāṇātipāta Sutta — Killing Living Creatures

Someone with four qualities is placed in heaven as if delivered there. What four? They don’t kill living creatures, steal, commit sexual misconduct, or lie. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.82 — Musāvāda Sutta — Lying

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They use speech that’s false, backbiting, harsh, or nonsensical. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? They don’t use speech that’s false, backbiting, harsh, or nonsensical. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.83 — Avaṇṇāraha Sutta — Where Criticism Takes You

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.84 — Kodhagaru Sutta — Valuing Anger

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They value anger, or denigration, or material things, or honor rather than the true teaching. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? They value the true teaching rather than anger, or denigration, or material things, or honor. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.85 — Tamotama Sutta — From Darkness to Darkness

“Mendicants, these four individuals are found in the world. What four?

The dark bound for darkness,
the dark bound for light,
the light bound for darkness, and
the light bound for light.

And how is an individual dark and bound for darkness? It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how an individual is dark and bound for darkness.

And how is an individual dark and bound for light? It’s when an individual is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how an individual is dark and bound for light.

And how is an individual light and bound for darkness? It’s when an individual is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how an individual is light and bound for darkness.

And how is an individual light and bound for light? It’s when an individual is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how an individual is light and bound for light.

These are the four individuals found in the world.”

AN 4.86 — Oṇatoṇata Sutta — Sunk Low

“These four individuals are found in the world. What four?

One sunk low who sinks lower,
one sunk low who rises high,
one risen high who sinks low, and
one risen high who rises higher.

… These are the four individuals found in the world.”

AN 4.87 — Putta Sutta — The Son

“Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

And how is an individual a confirmed ascetic? It’s when a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary from the yoke. It’s like the eldest son of an anointed aristocratic king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. In the same way, a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary from the yoke. That’s how an individual is a confirmed ascetic.

And how is an individual a white lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

And how is an individual a pink lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom … in this very life … And they have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by exertion, or as the result of past deeds—usually don’t come up. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom … in this very life … That’s how an individual is a delicate ascetic of ascetics.

And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept … When living with other mendicants, I am usually treated agreeably by them. … I’m healthy … I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom … in this very life … So if anyone should be rightly called a delicate ascetic of ascetics, it’s me.

These are the four individuals found in the world.”

AN 4.88 — Saṁyojana Sutta — Fetters

“Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

And how is an individual a confirmed ascetic? It’s when a mendicant—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. That’s how an individual is a confirmed ascetic.

And how is an individual a white lotus ascetic? It’s when a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. That’s how an individual is a white lotus ascetic.

And how is an individual a pink lotus ascetic? It’s when a mendicant—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. That’s how an individual is a pink lotus ascetic.

And how is an individual a delicate ascetic of ascetics? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how an individual is a delicate ascetic of ascetics.

These are the four individuals found in the world.”

AN 4.89 — Sammādiṭṭhi Sutta — Right View

“Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

And how is an individual a confirmed ascetic? It’s when a mendicant has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how an individual is a confirmed ascetic.

And how is an individual a white lotus ascetic? It’s when they have right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

And how is an individual a pink lotus ascetic? It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a delicate ascetic of ascetics, it’s me.

These are the four individuals found in the world.”

AN 4.90 — Khandha Sutta — Aggregates

“Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

And how is an individual a confirmed ascetic? It’s when a mendicant is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke. That’s how an individual is a confirmed ascetic.

And how is an individual a white lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

And how is an individual a pink lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ And they have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

These are the four individuals found in the world.”

10. Titans

AN 4.91 — Asura Sutta — Titans

“Mendicants, these four individuals are found in the world. What four?

A titan surrounded by titans,
a titan surrounded by gods,
a god surrounded by titans, and
a god surrounded by gods.

And how is an individual a titan surrounded by titans? It’s when an individual is unethical, of bad character, and their followers are the same. That’s how an individual is a titan surrounded by titans.

And how is an individual a titan surrounded by gods? It’s when an individual is unethical, of bad character, but their followers are ethical, of good character. That’s how an individual is a titan surrounded by gods.

And how is an individual a god surrounded by titans? It’s when an individual is ethical, of good character, but their followers are unethical, of bad character. That’s how an individual is a god surrounded by titans.

And how is an individual a god surrounded by gods? It’s when an individual is ethical, of good character, and their followers are the same. That’s how an individual is a god surrounded by gods.

These are the four individuals found in the world.”

AN 4.92 — Paṭhamasamādhi Sutta — Immersion (1st)

“Mendicants, these four individuals are found in the world. What four?

One individual has internal serenity of heart, but not the higher wisdom of discernment of principles.

One individual has the higher wisdom of discernment of principles, but not internal serenity of heart.

One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles.

One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.

These are the four individuals found in the world.”

AN 4.93 — Dutiyasamādhi Sutta — Immersion (2nd)

“Mendicants, these four individuals are found in the world. What four?

One individual has internal serenity of heart, but not the higher wisdom of discernment of principles.
One individual has the higher wisdom of discernment of principles, but not internal serenity of heart.
One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.

As for the individual who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment.

As for the individual who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity. After some time they have both discernment and serenity.

As for the individual who has neither serenity nor discernment: in order to get those skillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that individual should apply extraordinary enthusiasm … After some time they have both serenity and discernment.

As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.

These are the four individuals found in the world.”

AN 4.94 — Tatiyasamādhi Sutta — Immersion (3rd)

“Mendicants, these four individuals are found in the world. What four?

One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.

As for the individual who has serenity but not discernment: they should approach someone who has discernment and ask: ‘Reverend, how should conditions be seen? How should they be comprehended? How should they be discerned?’ They would answer from their own experience: ‘This is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.

As for the individual who has discernment but not serenity: they should approach someone who has serenity and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ They would answer from their own experience: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’ After some time they have both discernment and serenity.

As for the individual who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ How should conditions be seen? How should they be comprehended? How should they be discerned?’ They would answer as they’ve seen and known: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.

As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.

These are the four individuals found in the world.”

AN 4.95 — Chavālāta Sutta — A Firebrand

“Mendicants, these four individuals are found in the world. What four?

One who practices to benefit neither themselves nor others;
one who practices to benefit others, but not themselves;
one who practices to benefit themselves, but not others; and
one who practices to benefit both themselves and others.

Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. The individual who practices to benefit neither themselves nor others is like this, I say.

The individual who practices to benefit others, but not themselves, is better than that. The individual who practices to benefit themselves, but not others, is better than both of those. But the individual who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the individual who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

These are the four individuals found in the world.”

AN 4.96 — Rāgavinaya Sutta — Removing Greed

“Mendicants, these four individuals are found in the world. What four?

One who practices to benefit themselves, but not others;
one who practices to benefit others, but not themselves;
one who practices to benefit neither themselves nor others; and
one who practices to benefit both themselves and others.

And how does an individual practice to benefit themselves, but not others? It’s when an individual practices to remove their own greed, hate, and delusion, but doesn’t encourage others to do the same. That’s how an individual practices to benefit themselves, but not others.

And how does an individual practice to benefit others, but not themselves? It’s when an individual doesn’t practice to remove their own greed, hate, and delusion, but encourages others to remove theirs. That’s how an individual practices to benefit others, but not themselves.

And how does an individual practice to benefit neither themselves nor others? It’s when an individual doesn’t practice to remove their own greed, hate, and delusion, nor do they encourage others to remove theirs. That’s how an individual practices to benefit neither themselves nor others.

And how does an individual practice to benefit both themselves and others? It’s when an individual practices to remove their own greed, hate, and delusion, and encourages others to remove theirs. That’s how an individual practices to benefit both themselves and others.

These are the four individuals found in the world.”

AN 4.97 — Khippanisanti Sutta — Quick-witted

“Mendicants, these four individuals are found in the world. What four?

One who practices to benefit themselves, but not others;
one who practices to benefit others, but not themselves;
one who practices to benefit neither themselves nor others; and
one who practices to benefit both themselves and others.

And how does an individual practice to benefit themselves, but not others? It’s when an individual is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice in line with the teaching. But they’re not a good speaker and do not enunciate well. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. That’s how an individual practices to benefit themselves, but not others.

And how does an individual practice to benefit others, but not themselves? It’s when an individual is not quick-witted when it comes to skillful teachings. … But they’re a good speaker. … That’s how an individual practices to benefit others, but not themselves.

And how does an individual practice to benefit neither themselves nor others? It’s when an individual is not quick-witted when it comes to skillful teachings. … Nor are they a good speaker. … That’s how an individual practices to benefit neither themselves nor others.

And how does an individual practice to benefit both themselves and others? It’s when an individual is quick-witted when it comes to skillful teachings. … And they’re a good speaker. … That’s how an individual practices to benefit both themselves and others.

These are the four individuals found in the world.”

AN 4.98 — Attahita Sutta — To Benefit Oneself

“Mendicants, these four individuals are found in the world. What four?

One who practices to benefit themselves, but not others;
one who practices to benefit others, but not themselves;
one who practices to benefit neither themselves nor others; and
one who practices to benefit both themselves and others.

These are the four individuals found in the world.”

AN 4.99 — Sikkhāpada Sutta — Training Rules

“Mendicants, these four individuals are found in the world. What four?

One who practices to benefit themselves, but not others;
one who practices to benefit others, but not themselves;
one who practices to benefit neither themselves nor others; and
one who practices to benefit both themselves and others.

And how does an individual practice to benefit themselves, but not others? It’s when an individual doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. But they don’t encourage others to do the same. That’s how an individual practices to benefit themselves, but not others.

And how does an individual practice to benefit others, but not themselves? It’s when an individual kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. But they encourage others to not do these things. That’s how an individual practices to benefit others, but not themselves.

And how does a person practice to benefit neither themselves nor others? It’s when an individual kills, etc. … and doesn’t encourage others to not do these things. That’s how an individual practices to benefit neither themselves nor others.

And how does an individual practice to benefit both themselves and others? It’s when an individual doesn’t kill, etc. … and encourages others to do the same. That’s how an individual practices to benefit both themselves and others.

These are the four individuals found in the world.”

AN 4.100 — Potaliya Sutta — With Potaliya the Wanderer

Then the wanderer Potaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:

“Potaliya, these four individuals are found in the world. What four?

One individual criticizes those deserving of criticism at the right time, truthfully and correctly. But they don’t praise those deserving of praise at the right time, truthfully and correctly.

Another individual praises those deserving of praise … But they don’t criticize those deserving of criticism …

Another individual doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism …

Another individual criticizes those deserving of criticism at the right time, truthfully and correctly. And they praise those deserving of praise at the right time, truthfully and correctly.

These are the four individuals found in the world. Of these four individuals, who do you believe to be the finest?”

“Worthy Gotama, of these four individuals, it is the individual who neither praises those deserving of praise at the right time, truthfully and correctly; nor criticizes those deserving of criticism at the right time, truthfully and correctly. That is the individual I believe to be the finest. Why is that? Because, worthy Gotama, equanimity is the best.”

“Potaliya, of these four individuals, it is the individual who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly. That is the individual I consider to be the finest. Why is that? Because, Potaliya, understanding of time and context is the best.”

“Worthy Gotama, of these four individuals, it is the individual who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly. That is the individual I believe to be the finest. Why is that? Because, worthy Gotama, understanding of time and context is the best.

Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

11. Clouds

AN 4.101 — Paṭhamavalāhaka Sutta — Clouds (1st)

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, there are these four kinds of clouds. What four?

One thunders but doesn’t rain,
one rains but doesn’t thunder,
one neither thunders nor rains, and
one both rains and thunders.

These are the four kinds of clouds. In the same way, these four individuals similar to clouds are found in the world. What four?

One thunders but doesn’t rain,
one rains but doesn’t thunder,
one neither thunders nor rains, and
one both rains and thunders.

And how does an individual thunder but not rain? It’s when an individual is a talker, not a doer. That’s how an individual thunders but doesn’t rain. That individual is like a cloud that thunders but doesn’t rain, I say.

And how does an individual rain but not thunder? It’s when an individual is a doer, not a talker. …

And how does an individual neither thunder nor rain? It’s when an individual is neither a talker nor a doer. …

And how does an individual both thunder and rain? It’s when an individual is both a talker and a doer. …

These four individuals similar to clouds are found in the world.”

AN 4.102 — Dutiyavalāhaka Sutta — Clouds (2nd)

“Mendicants, there are these four kinds of clouds. What four?

One thunders but doesn’t rain,
one rains but doesn’t thunder,
one neither thunders nor rains, and
one both rains and thunders.

These are the four kinds of clouds. In the same way, these four individuals similar to clouds are found in the world. What four?

One thunders but doesn’t rain,
one rains but doesn’t thunder,
one neither thunders nor rains, and
one both rains and thunders.

And how does an individual thunder but not rain? It’s when an individual memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual thunders but doesn’t rain. That individual is like a cloud that thunders but doesn’t rain, I say.

And how does an individual rain but not thunder? It’s when an individual doesn’t memorize the teaching … But they truly understand: ‘This is suffering’ …

And how does an individual neither thunder nor rain? It’s when an individual doesn’t memorize the teaching … Nor do they truly understand: ‘This is suffering’ …

And how does an individual both thunder and rain? It’s when an individual memorizes the teaching … And they truly understand: ‘This is suffering’ …

These four individuals similar to clouds are found in the world.”

AN 4.103 — Kumbha Sutta — Pots

“Mendicants, there are these four pots. What four?

Covered but hollow,
uncovered but full,
uncovered and hollow, and
covered and full.

These are the four pots. In the same way, these four individuals similar to pots are found in the world. What four?

Covered but hollow,
uncovered but full,
uncovered and hollow, and
covered and full.

And how is an individual covered but hollow? It’s when an individual is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual is covered but hollow. That individual is like a pot that’s covered but hollow, I say.

And how is an individual uncovered but full? It’s when an individual is not impressive … But they truly understand: ‘This is suffering’ …

And how is an individual uncovered and hollow? It’s when an individual is not impressive … Nor do they truly understand: ‘This is suffering’ …

And how is an individual covered and full? It’s when an individual is impressive … And they truly understand: ‘This is suffering’ …

These four individuals similar to pots are found in the world.”

AN 4.104 — Udakarahada Sutta — Lakes

“Mendicants, there are these four lakes. What four?

One is shallow but appears deep,
one is deep but appears shallow,
one is shallow and appears shallow, and
one is deep and appears deep.

These are the four lakes. In the same way, these four individuals similar to lakes are found in the world. What four?

One is shallow but appears deep,
one is deep but appears shallow,
one is shallow and appears shallow, and
one is deep and appears deep.

And how is an individual shallow but appears deep? It’s when an individual is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual is shallow but appears deep. That individual is like a lake that’s shallow but appears deep, I say.

And how is an individual deep but appears shallow? It’s when an individual is not impressive … But they really understand: ‘This is suffering’ …

And how is an individual shallow and appears shallow? It’s when an individual is not impressive … Nor do they really understand: ‘This is suffering’ …

And how is an individual deep and appears deep? It’s when an individual is impressive … And they really understand: ‘This is suffering’ …

These four individuals similar to lakes are found in the world.”

AN 4.105 — Amba Sutta — Mangoes

“Mendicants, there are these four mangoes. What four?

One is unripe but seems ripe,
one is ripe but seems unripe,
one is unripe and seems unripe, and
one is ripe and seems ripe.

These are the four mangoes.

In the same way, these four individuals similar to mangoes are found in the world. What four?

One is unripe but seems ripe,
one is ripe but seems unripe,
one is unripe and seems unripe, and
one is ripe and seems ripe.

And how is an individual unripe but seems ripe? It’s when an individual is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual is unripe but seems ripe. That individual is like a mango that’s unripe but seems ripe, I say.

And how is an individual ripe but seems unripe? It’s when an individual is not impressive … But they really understand: ‘This is suffering’ …

And how is an individual unripe and seems unripe? It’s when an individual is not impressive … Nor do they really understand: ‘This is suffering’ …

And how is an individual ripe and seems ripe? It’s when an individual is impressive … And they really understand: ‘This is suffering’ …

These four individuals similar to mangoes are found in the world.”

AN 4.106 — [Dutiyaambasutta] — Mangoes (2nd)

(This is a ghost sutta: there is no text for it in any available editions.)

AN 4.107 — Mūsika Sutta — Mice

“Mendicants, there are these four kinds of mice. What four?

One makes a hole but doesn’t live in it,
one lives in a hole but doesn’t make it,
one neither makes a hole nor lives in it, and
one both makes a hole and lives in it.

These are the four kinds of mice. In the same way, these four individuals similar to mice are found in the world. What four?

One makes a hole but doesn’t live in it,
one lives in a hole but doesn’t make it,
one neither makes a hole nor lives in it, and
one both makes a hole and lives in it.

And how does an individual make a hole but not live in it? It’s when an individual memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual makes a hole but doesn’t live in it. That individual is like a mouse that makes a hole but doesn’t live in it, I say.

And how does an individual live in a hole but not make it? It’s when an individual doesn’t memorize the teaching … But they really understand: ‘This is suffering’ …

And how does an individual neither make a hole nor live in it? It’s when an individual doesn’t memorize the teaching … Nor do they really understand: ‘This is suffering’ …

And how does an individual both make a hole and live in it? It’s when an individual memorizes the teaching … And they really understand: ‘This is suffering’ …

These four individuals similar to mice are found in the world.”

AN 4.108 — Balībadda Sutta — Oxen

“Mendicants, there are these four kinds of oxen. What four?

One hostile to its own herd, not others;
one hostile to other herds, not its own;
one hostile to both its own herd and others; and
one hostile to neither its own herd nor others.

These are the four kinds of oxen. In the same way, these four individuals similar to oxen are found in the world. What four?

One hostile to their own herd, not others;
one hostile to other herds, not their own;
one hostile to both their own herd and others; and
one hostile to neither their own herd nor others.

And how is an individual hostile to their own herd, not others? It’s when an individual intimidates their own followers, not the followers of others. That’s how an individual is hostile to their own herd, not others. That individual is like an ox that’s hostile to its own herd, not others.

And how is an individual hostile to other herds, not their own? It’s when an individual intimidates the followers of others, not their own. …

And how is an individual hostile to both their own herd and others? It’s when an individual intimidates their own followers and the followers of others. …

And how is an individual hostile to neither their own herd nor others? It’s when an individual doesn’t intimidate their own followers or the followers of others.

These four individuals similar to oxen are found in the world.”

AN 4.109 — Rukkha Sutta — Trees

“Mendicants, there are these four kinds of tree. What four?

One is a softwood surrounded by softwoods,
one is a softwood surrounded by hardwoods,
one is a hardwood surrounded by softwoods, and
one is a hardwood surrounded by hardwoods.

These are the four kinds of tree. In the same way, these four individuals similar to trees are found in the world. What four?

One is a softwood surrounded by softwoods,
one is a softwood surrounded by hardwoods,
one is a hardwood surrounded by softwoods, and
one is a hardwood surrounded by hardwoods.

And how is an individual a softwood surrounded by softwoods? It’s when an individual is unethical, of bad character, and their followers are the same. That’s how an individual is a softwood surrounded by softwoods. That individual is like a softwood tree that’s surrounded by softwoods, I say.

And how is an individual a softwood surrounded by hardwoods? It’s when an individual is unethical, of bad character, but their followers are ethical, of good character. …

And how is an individual a hardwood surrounded by softwoods? It’s when an individual is ethical, of good character, but their followers are unethical, of bad character. …

And how is an individual a hardwood surrounded by hardwoods? It’s when an individual is ethical, of good character, and their followers are the same.

These four individuals similar to trees are found in the world.”

AN 4.110 — Āsīvisa Sutta — Vipers

“Mendicants, there are these four kinds of viper. What four?

One whose venom is fast-acting but not lethal,
one whose venom is lethal but not fast-acting,
one whose venom is both fast-acting and lethal, and
one whose venom is neither fast-acting nor lethal.

These are the four kinds of viper. In the same way, these four individuals similar to vipers are found in the world. What four?

One whose venom is fast-acting but not lethal,
one whose venom is lethal but not fast-acting,
one whose venom is both fast-acting and lethal, and
one whose venom is neither fast-acting nor lethal.

And how is an individual’s venom fast-acting but not lethal? It’s when an individual is often angry, but their anger doesn’t linger long. That’s how an individual’s venom is fast-acting but not lethal. That individual is like a viper whose venom is fast-acting but not lethal.

And how is an individual’s venom lethal but not fast-acting? It’s when an individual is not often angry, but their anger lingers for a long time.

And how is an individual’s venom both fast-acting and lethal? It’s when an individual is often angry, and their anger lingers for a long time.

And how is an individual’s venom neither fast-acting nor lethal? It’s when an individual is not often angry, and their anger doesn’t linger long.

These four individuals similar to vipers are found in the world.”

12. With Kesi

AN 4.111 — Kesi Sutta — With Kesi

Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Kesi, you’re known as a horse trainer. Just how do you guide a horse in training?”

“Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.”

“Kesi, what do you do with a horse in training that doesn’t follow these forms of training?”

“In that case, sir, I kill it. Why is that? So that I don’t disgrace my tutor’s community.

But sir, the Buddha is the supreme guide for those fit for training. Just how do you guide a person in training?”

“Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.

The gentle way is this: ‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.’

The harsh way is this: ‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.’

The both gentle and harsh way is this: ‘This is good conduct … this is bad conduct …’”

“Sir, what do you do with a person in training who doesn’t follow these forms of training?”

“In that case, Kesi, I kill them.”

“Sir, it’s not appropriate for the Buddha to kill living creatures. And yet you say you kill them.”

“It’s true, Kesi, it’s not appropriate for a Realized One to kill living creatures. But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. For it is killing in the training of the Noble One when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.”

“Well, they’re definitely dead when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

AN 4.112 — Java Sutta — Speed

“Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and reckoned a factor of kingship. What four? Integrity, speed, patience, and gentleness. A fine royal thoroughbred with these four factors is worthy of a king. …

In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? Integrity, speed, patience, and gentleness. A mendicant with these four qualities … is the supreme field of merit for the world.”

AN 4.113 — Patoda Sutta — The Goad

“Mendicants, these four fine thoroughbreds are found in the world. What four?

One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world.

Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world.

These are the four fine thoroughbreds found in the world.

In the same way, these four fine thoroughbred people are found in the world. What four?

One fine thoroughbred person hears about the suffering or death of a woman or man in such-and-such village or town. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This individual is like the fine thoroughbred that’s shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such-and-such village or town, but they see it themselves. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such-and-such village or town, nor do they see it themselves, but it happens to their own relative or family member. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world.

Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such-and-such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world.

These are the four fine thoroughbred people found in the world.”

AN 4.114 — Nāga Sutta — A Royal Elephant

“Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.

And how does a royal bull elephant listen? It’s when a royal bull elephant pays attention, applies the mind, concentrates wholeheartedly, and actively listens to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.

And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast.

And how does a mendicant listen? It’s when a mendicant pays attention, applies the mind, concentrates wholeheartedly, and actively listens when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. That’s how a mendicant destroys.

And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. A mendicant with these four qualities … is the supreme field of merit for the world.”

AN 4.115 — Ṭhāna Sutta — Things

“Mendicants, there are these four things. What four?

There is a thing that’s unpleasant to do, and doing it proves harmful.
There is a thing that’s unpleasant to do, but doing it proves beneficial.
There is a thing that’s pleasant to do, but doing it proves harmful.
There is a thing that’s pleasant to do, and doing it proves beneficial.

Take the thing that’s unpleasant to do, and doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds: because it’s unpleasant, and because doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds.

Next, take the thing that’s unpleasant to do, but doing it proves beneficial. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They don’t do that thing, so that proves harmful. An astute person does reflect: ‘Even though this thing is unpleasant to do, doing it still proves beneficial.’ They do that thing, so that proves beneficial.

Next, take the thing that’s pleasant to do, but doing it proves harmful. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn’t reflect: ‘Even though this thing is pleasant to do, doing it still proves harmful.’ They do that thing, and so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They don’t do that thing, so that proves beneficial.

Next, take the thing that’s pleasant to do, and doing it proves beneficial. This is regarded as a thing that should be done on both grounds: because it’s pleasant, and because doing it proves beneficial. This is regarded as a thing that should be done on both grounds.

These are the four things.”

AN 4.116 — Appamāda Sutta — Diligence

“Mendicants, you should be diligent in four situations. What four? Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind. Don’t neglect these things. Give up wrong view; and develop right view. Don’t neglect this.

A mendicant who has done these things does not fear death in lives to come.”

AN 4.117 — Ārakkha Sutta — Guarding

“Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations. What four?

‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind.

‘May my mind not be angered by things that provoke hate.’ …

‘May my mind not be deluded by things that promote delusion.’ …

‘May my mind not be intoxicated by things that intoxicate.’ …

When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t shake, tremble, quake, or get nervous, nor are they persuaded by the teachings of other ascetics.”

AN 4.118 — Saṁvejanīya Sutta — Inspiring

“Mendicants, a faithful gentleman should go to see these four inspiring places. What four?

Thinking: ‘Here the Realized One was born!’—that is an inspiring place.

Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.

Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place.

Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment, with no residue!’—that is an inspiring place.

These are the four inspiring places that a faithful gentleman should go to see.”

AN 4.119 — Paṭhamabhaya Sutta — Perils (1st)

“Mendicants, there are these four perils. What four? The perils of rebirth, old age, sickness, and death.

These are the four perils.”

AN 4.120 — Dutiyabhaya Sutta — Perils (2nd)

“Mendicants, there are these four perils. What four? The perils of fire, water, kings, and bandits. These are the four perils.”

13. Fears

AN 4.121 — Attānuvāda Sutta — Guilt

“Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place.

And what, mendicants, is the fear of guilt? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’ Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of guilt.

And what, mendicants, is the fear of shame? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’ Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of shame.

And what, mendicants, is the fear of punishment? It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded.

They think: ‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ … Being afraid of punishment, they don’t steal the belongings of others. They give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of punishment.

And what, mendicants, is the fear of rebirth in a bad place? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad result in the next life. If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’ Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of rebirth in a bad place.

These are the four fears.”

AN 4.122 — Ūmibhaya Sutta — The Danger of Waves

“Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks.

These are the four dangers that anyone who enters the water should anticipate. In the same way, a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks.

And what, mendicants, is the danger of waves? It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ They think: ‘Formerly, as laypeople, we advised and instructed others. And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’ Angry and upset, they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of waves. ‘Danger of waves’ is a term for anger and distress. This is called the danger of waves.

And what, mendicants, is the danger of gharials? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … When they’ve gone forth, their spiritual companions advise and instruct them: ‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’ They think: ‘Formerly, as laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want. We ate and drank both allowable and unallowable things, at the right time and the wrong time. And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ Angry and upset, they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of gharials. ‘Danger of gharials’ is a term for gluttony. This is called the danger of gharials.

And what, mendicants, is the danger of whirlpools? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy. I can both enjoy my wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’ They resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of whirlpools. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. This is called the danger of whirlpools.

And what, mendicants, is the danger of sharks? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a lady scantily clad, with revealing clothes. Lust infects their mind, so they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of sharks. ‘Danger of sharks’ is a term for ladies. This is called the danger of sharks.

These are the four dangers that a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate.”

AN 4.123 — Paṭhamanānākaraṇa Sutta — Difference (1st)

“Mendicants, these four individuals are found in the world. What four?

Take an individual who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the Divinity’s host. The lifespan of the gods of the Divinity’s host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Furthermore, take an individual who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Furthermore, take an individual who, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of universal beauty. The lifespan of the gods of universal beauty is four eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Furthermore, take an individual who, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

These are the four individuals found in the world.”

AN 4.124 — Dutiyanānākaraṇa Sutta — Difference (2nd)

“Mendicants, these four individuals are found in the world. What four?

Take an individual who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is distinct from that of ordinary people.

Furthermore, take an individual who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is distinct from that of ordinary people.

These are the four individuals found in the world.”

AN 4.125 — Paṭhamamettā Sutta — Love (1st)

“Mendicants, these four individuals are found in the world. What four?

Firstly, an individual meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the Divinity’s host. The lifespan of the gods of the Divinity’s host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Furthermore, an individual meditates spreading a heart full of compassion … They’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. Furthermore, an individual meditates spreading a heart full of rejoicing … They’re reborn in the company of the gods of universal beauty. The lifespan of the gods of universal beauty is four eons. Furthermore, an individual meditates spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

These are the four individuals found in the world.”

AN 4.126 — Dutiyamettā Sutta — Love (2nd)

“Mendicants, these four individuals are found in the world. What four?

Firstly, an individual meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is distinct from that of ordinary people.

Furthermore, an individual meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is distinct from that of ordinary people.

These are the four individuals found in the world.”

AN 4.127 — Paṭhamatathāgataacchariya Sutta — Incredible Things About the Realized One (1st)

“Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four?

When the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the first incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the second incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One awakens to the supreme perfect awakening. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the third incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”

AN 4.128 — Dutiyatathāgataacchariya Sutta — Incredible Things About the Realized One (2nd)

“Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear. What four?

People like clinging, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of non-clinging, they want to listen, they actively listen, and they try to understand. This is the first incredible and amazing thing that appears with the appearance of a Realized One.

People like conceit, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they actively listen, and they try to understand. This is the second incredible and amazing thing that appears with the appearance of a Realized One.

People like excitement, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they actively listen, and they try to understand. This is the third incredible and amazing thing that appears with the appearance of a Realized One.

This population is lost in ignorance, swaddled in their shells. Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they actively listen, and they try to understand. This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.”

AN 4.129 — Ānandaacchariya Sutta — Incredible Things About Ānanda

“Mendicants, there are these four incredible and amazing things about Ānanda. What four?

If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

These are the four incredible and amazing things about Ānanda.”

AN 4.130 — Cakkavattiacchariya Sutta — Incredible Things About the Wheel-Turning Monarch

“Mendicants, there are these four incredible and amazing things about a wheel-turning monarch. What four?

If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

If an assembly of brahmins … householders … or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

These are the four incredible and amazing things about a wheel-turning monarch.

In the same way, there are these four incredible and amazing things about Ānanda. What four?

If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

These are the four incredible and amazing things about Ānanda.”

14. Individuals

AN 4.131 — Saṁyojana Sutta — Fetters

“Mendicants, these four individuals are found in the world. What four?

One individual hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.
One individual has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence.
One individual has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence.
One individual has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence.

What individual hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence? A once-returner. This is the individual who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.

What individual has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence? One heading upstream, going to the Akaniṭṭha realm.

What individual has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence? One extinguished between one life and the next.

What individual has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence? A perfected one.

These are the four individuals found in the world.”

AN 4.132 — Paṭibhāna Sutta — Eloquence

“Mendicants, these four individuals are found in the world. What four?

One whose elocution is on topic, but not fluent.
One whose elocution is fluent, but not on topic.
One whose elocution is both on topic and fluent.
One whose elocution is neither on topic nor fluent.

These are the four individuals found in the world.”

AN 4.133 — Ugghaṭitaññū Sutta — One Who Understands Immediately

“Mendicants, these four individuals are found in the world. What four? One who understands immediately, one who understands after detailed explanation, one who needs education, and one who merely learns by rote. These are the four individuals found in the world.”

AN 4.134 — Uṭṭhānaphala Sutta — The Fruits of Initiative

“These four individuals are found in the world. What four?

One who lives off the fruit of initiative, but not deeds;
one who lives off the fruit of deeds, but not initiative;
one who lives off the fruit of both deeds and initiative;
one who lives off the fruit of neither initiative nor deeds.

These are the four individuals found in the world.”

AN 4.135 — Sāvajja Sutta — Blameworthy

“Mendicants, these four individuals are found in the world. What four? The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.

And how is an individual blameworthy? It’s when an individual does things by way of body, speech, and mind that are blameworthy. That’s how an individual is blameworthy.

And how is an individual mostly blameworthy? It’s when an individual does things by way of body, speech, and mind that are mostly blameworthy, but occasionally blameless. That’s how an individual is mostly blameworthy.

And how is an individual slightly blameworthy? It’s when an individual does things by way of body, speech, and mind that are mostly blameless, but occasionally blameworthy. That’s how an individual is slightly blameworthy.

And how is an individual blameless? It’s when an individual does things by way of body, speech, and mind that are blameless. That’s how an individual is blameless.

These are the four individuals found in the world.”

AN 4.136 — Paṭhamasīla Sutta — Ethics (1st)

“Mendicants, these four individuals are found in the world. What four? One individual has not fulfilled ethics, immersion, or wisdom.

One individual has fulfilled ethics, but not immersion or wisdom.

One individual has fulfilled ethics and immersion, but not wisdom.

One individual has fulfilled ethics, immersion, and wisdom.

These are the four individuals found in the world.”

AN 4.137 — Dutiyasīla Sutta — Ethics (2nd)

“Mendicants, these four individuals are found in the world. What four?

One individual doesn’t value or submit to ethics, immersion, or wisdom.
One individual values and submits to ethics, but not to immersion or wisdom.
One individual values and submits to ethics and immersion, but not wisdom.
One individual values and submits to ethics, immersion, and wisdom.

These are the four individuals found in the world.”

AN 4.138 — Nikaṭṭha Sutta — Retreat

“Mendicants, these four individuals are found in the world. What four?

One is on retreat in body, but not mind;
one is on retreat in mind, but not body;
one is on retreat in neither body nor mind; and
one is on retreat in both body and mind.

And how is an individual on retreat in body, but not mind? It’s when an individual frequents remote lodgings in the wilderness and the forest. But they think sensual, malicious, and cruel thoughts. That’s how an individual is on retreat in body, but not mind.

And how is an individual on retreat in mind, but not body? It’s when an individual doesn’t frequent remote lodgings in the wilderness and the forest. But they think thoughts of renunciation, good will, and harmlessness. That’s how an individual is on retreat in mind, but not body.

And how is an individual on retreat in neither body nor mind? It’s when an individual doesn’t frequent remote lodgings in the wilderness and the forest. And they think sensual, malicious, and cruel thoughts. That’s how an individual is on retreat in neither body nor mind.

And how is an individual on retreat in both body and mind? It’s when an individual frequents remote lodgings in the wilderness and the forest. And they think thoughts of renunciation, good will, and harmlessness. That’s how an individual is on retreat in both body and mind.

These are the four individuals found in the world.”

AN 4.139 — Dhammakathika Sutta — Dhamma Speakers

“Mendicants, there are these four Dhamma speakers. What four?

One Dhamma speaker speaks little and off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

One Dhamma speaker speaks little but stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

One Dhamma speaker speaks much but off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

One Dhamma speaker speaks much and stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

These are the four Dhamma speakers.”

AN 4.140 — Vādī Sutta — Speaker

“Mendicants, there are these four speakers. What four?

There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things.
There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say.
There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things.
There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things.

These are the four speakers. It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.”

15. Brightness

AN 4.141 — Ābhā Sutta — Brightness

“Mendicants, there are these four kinds of brightness. What four? The brightness of the moon, sun, fire, and wisdom. These are the four kinds of brightness. The best of these four kinds of brightness is the brightness of wisdom.”

AN 4.142 — Pabhā Sutta — Radiance

“Mendicants, there are these four kinds of radiance. What four? The radiance of the moon, sun, fire, and wisdom. These are the four kinds of radiance. The best of these four kinds of radiance is the radiance of wisdom.”

AN 4.143 — Āloka Sutta — Light

“Mendicants, there are these four lights. What four? The lights of the moon, sun, fire, and wisdom. These are the four lights. The best of these four lights is the light of wisdom.”

AN 4.144 — Obhāsa Sutta — Shining

“Mendicants, there are four kinds of shining. What four? The shining of the moon, sun, fire, and wisdom. These are the four kinds of shining. The best of these four kinds of shining is the shining of wisdom.”

AN 4.145 — Pajjota Sutta — Lamps

“Mendicants, there are these four lamps. What four? The lamps of the moon, sun, fire, and wisdom. These are the four lamps. The best of these four lamps is the lamp of wisdom.”

AN 4.146 — Paṭhamakāla Sutta — Times (1st)

“Mendicants, there are these four times. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. These are the four times.”

AN 4.147 — Dutiyakāla Sutta — Times (2nd)

“Mendicants, when these four times are rightly developed and reiterated, they gradually lead to the ending of defilements. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

In the same way, when these four times are rightly developed and reiterated, they gradually lead to the ending of defilements.”

AN 4.148 — Duccarita Sutta — Bad Conduct

“Mendicants, there are these four kinds of bad conduct by way of speech. What four? Speech that’s false, backbiting, harsh, or nonsensical. These are the four kinds of bad conduct by way of speech.”

AN 4.149 — Sucarita Sutta — Good Conduct

“Mendicants, there are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.”

AN 4.150 — Sāra Sutta — Essentials

“Mendicants, there are these four essentials. What four? Ethics, immersion, wisdom, and freedom are essentials. These are the four essentials.”

16. Faculties

AN 4.151 — Indriya Sutta — Faculties

“Mendicants, there are these four faculties. What four? The faculties of faith, energy, mindfulness, and immersion. These are the four faculties.”

AN 4.152 — Saddhābala Sutta — The Power of Faith

“Mendicants, there are these four powers. What four? The powers of faith, energy, mindfulness, and immersion. These are the four powers.”

AN 4.153 — Paññābala Sutta — The Power of Wisdom

“Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness. These are the four powers.”

AN 4.154 — Satibala Sutta — The Power of Mindfulness

“Mendicants, there are these four powers. What four? The powers of mindfulness, immersion, blamelessness, and inclusiveness. These are the four powers.”

AN 4.155 — Paṭisaṅkhānabala Sutta — The Power of Reflection

“Mendicants, there are these four powers. What four? The powers of reflection, development, blamelessness, and inclusiveness. These are the four powers.”

AN 4.156 — Kappa Sutta — Eons

“Mendicants, an eon contains four uncountable periods. What four?

When an eon contracts, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

When an eon remains fully contracted, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

When an eon expands, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

When an eon remains fully expanded, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

These are the four uncountable periods of an eon.”

AN 4.157 — Roga Sutta — Illness

“Mendicants, there are two kinds of illness. What two? Mental and physical. Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more. But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for an hour, apart from those who have ended the defilements.

There are four kinds of illness for those gone forth. What four?

To start with, a mendicant has many wishes, is frustrated, and is not content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

Because of this, they focus their corrupt wishes on status, and on getting material things, honor, and popularity.

They try hard, strive, and make an effort to get these things.

They have an ulterior motive when they visit families. They have an ulterior motive when they sit down, when they speak on Dhamma, and even when they hold it in when they need to go to the toilet.

These are the four kinds of illness for those gone forth.

So you should train like this: ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on status, and on getting material things, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ That’s how you should train.”

AN 4.158 — Parihāni Sutta — Decline

There Sāriputta addressed the mendicants: “Reverends, mendicants!”

“Reverend,” they replied. Sāriputta said this:

“Reverends, any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ What four? They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

Any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ What four? Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’”

AN 4.159 — Bhikkhunī Sutta — Nun

So I have heard. At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery.

And then a certain nun addressed a man, “Please, my friend, go to the venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the nun named so-and-so is sick, suffering, and gravely ill. She bows with her head to your feet.’ And then say: ‘Sir, please go to the nuns’ quarters to visit that nun out of sympathy.’”

“Yes, ma’am,” that man replied. He did as the nun asked. Ānanda consented with silence.

Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe. That nun saw Ānanda coming off in the distance. She wrapped herself up from head to foot and laid down on her cot. Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun:

“Sister, this body is produced by food. Relying on food, you should give up food. This body is produced by craving. Relying on craving, you should give up craving. This body is produced by conceit. Relying on conceit, you should give up conceit. This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.

‘This body is produced by food. Relying on food, you should give up food.’ This is what I said, but why did I say it? Take a mendicant who reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ After some time, relying on food, they give up food. That’s why I said what I said.

‘This body is produced by craving. Relying on craving, you should give up craving.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’ They think: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom … in this very life …’ After some time, relying on craving, they give up craving. That’s why I said what I said.

‘This body is produced by conceit. Relying on conceit, you should give up conceit.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’ They think: ‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom … in this very life … Why can’t I?’ After some time, relying on conceit, they give up conceit. That’s why I said what I said.

‘This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.’”

Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head to Ānanda’s feet, and said, “I made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way. Please, sir, accept my mistake for what it is, so I can restrain myself in future.”

“Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

AN 4.160 — Sugatavinaya Sutta — The Training of a Holy One

“Mendicants, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

And who is a Holy One? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. This is a Holy One.

And what is the training of a Holy One? He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. This is the training of a Holy One. This is how a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

These four things lead to the decline and disappearance of the true teaching. What four?

Firstly, the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. This is the second thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no one to preserve them. This is the third thing that leads to the decline and disappearance of the true teaching.

Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the fourth thing that leads to the decline and disappearance of the true teaching.

These are four things that lead to the decline and disappearance of the true teaching.

These four things lead to the continuation, persistence, and enduring of the true teaching. What four?

Firstly, the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well placed, the meaning is interpreted correctly. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This is the second thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too aren’t indulgent or slack … This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching.

These are four things that lead to the continuation, persistence, and enduring of the true teaching.”

17. Practice

AN 4.161 — Saṅkhitta Sutta — In Brief

“Mendicants, there are four ways of practice. What four?

Painful practice with slow insight,
painful practice with swift insight,
pleasant practice with slow insight, and
pleasant practice with swift insight.

These are the four ways of practice.”

AN 4.162 — Vitthāra Sutta — In Detail

“Mendicants, there are four ways of practice. What four?

Painful practice with slow insight,
painful practice with swift insight,
pleasant practice with slow insight, and
pleasant practice with swift insight.

And what’s the painful practice with slow insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.

And what’s the painful practice with swift insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.

And what’s pleasant practice with slow insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.

And what’s the pleasant practice with swift insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight.

These are the four ways of practice.”

AN 4.163 — Asubha Sutta — Ugly

“Mendicants, there are four ways of practice. What four?

Painful practice with slow insight,
painful practice with swift insight,
pleasant practice with slow insight, and
pleasant practice with swift insight.

And what’s the painful practice with slow insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.

And what’s the painful practice with swift insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.

And what’s the pleasant practice with slow insight? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.

And what’s the pleasant practice with swift insight? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight.

These are the four ways of practice.”

AN 4.164 — Paṭhamakhama Sutta — Patient (1st)

“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice.

And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice.

And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the taming practice.

And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them. This is called the calming practice.

These are the four ways of practice.”

AN 4.165 — Dutiyakhama Sutta — Patience (2nd)

“Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

And what’s the impatient practice? It’s when someone cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the impatient practice.

And what’s the patient practice? It’s when someone endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the patient practice.

And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. … When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the taming practice.

These are the four ways of practice.”

AN 4.166 — Ubhaya Sutta — Both

“Mendicants, there are four ways of practice. What four?

Painful practice with slow insight,
painful practice with swift insight,
pleasant practice with slow insight, and
pleasant practice with swift insight.

Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow. This practice is said to be inferior in both ways.

The painful practice with swift insight is said to be inferior because it’s painful.

The pleasant practice with slow insight is said to be inferior because it’s slow.

The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift. This practice is said to be superior in both ways.

These are the four ways of practice.”

AN 4.167 — Mahāmoggallāna Sutta — Moggallāna’s Practice

Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna:

“Reverend Moggallāna, there are four ways of practice. What four?

Painful practice with slow insight,
painful practice with swift insight,
pleasant practice with slow insight, and
pleasant practice with swift insight.

These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

“Reverend Sāriputta … I relied on the painful practice with swift insight to free my mind from defilements by not grasping.”

AN 4.168 — Sāriputta Sutta — Sāriputta’s Practice

Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:

“Reverend Sāriputta, there are four ways of practice. What four?

Painful practice with slow insight,
painful practice with swift insight,
pleasant practice with slow insight, and
pleasant practice with swift insight.

These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

“Reverend Moggallāna … I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”

AN 4.169 — Sasaṅkhāra Sutta — Extra Effort

“Mendicants, these four individuals are found in the world. What four?

One individual is fully extinguished in this very life by making extra effort.
One individual is fully extinguished when the body breaks up by making extra effort.
One individual is fully extinguished in this very life without making extra effort.
One individual is fully extinguished when the body breaks up without making extra effort.

And how is an individual fully extinguished in this very life by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they are fully extinguished in this very life by making extra effort. That’s how an individual is fully extinguished in this very life by making extra effort.

How is an individual fully extinguished when the body breaks up by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they are fully extinguished when the body breaks up by making extra effort. That’s how an individual is fully extinguished when the body breaks up by making extra effort.

And how is an individual fully extinguished in this very life without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they are fully extinguished in this very life without making extra effort. That’s how an individual is fully extinguished in this very life without making extra effort.

And how is an individual fully extinguished when the body breaks up without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they are fully extinguished when the body breaks up without making extra effort. That’s how an individual is fully extinguished when the body breaks up without making extra effort.

These are the four individuals found in the world.”

AN 4.170 — Yuganaddha Sutta — In Conjunction

So I have heard. At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!”

“Reverend,” they replied. Ānanda said this:

“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.

What four?

Take a mendicant who develops serenity before discernment. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

Another mendicant develops discernment before serenity. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

Another mendicant develops serenity and discernment in conjunction. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

Another mendicant’s heart is seized by restlessness to realize the teaching. But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. The path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”

18. Intention

AN 4.171 — Cetanā Sutta — Intention

“Mendicants, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But this is only when dependent on ignorance.

By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice … One instigates the choice after deliberation … Or else one instigates the choice without deliberation …

Ignorance is included in all these things. But when ignorance fades away and ceases with no residue left behind, that body, that voice, and that mind no longer exist dependent on which that pleasure and pain arise in oneself. That field does not exist, that ground does not exist, that dimension does not exist, that foundation does not exist, dependent on which that pleasure and pain arise in oneself.”

“Mendicants, there are four kinds of incarnation. What four?

There is incarnation where one’s own intention is effective, not that of others.
There is incarnation where the intention of others is effective, not one’s own.
There is incarnation where both one’s own and others’ intentions are effective.
There is incarnation where neither one’s own nor others’ intentions are effective.

These are the four kinds of incarnation.”

When he said this, Venerable Sāriputta said to the Buddha:

“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Take the case of the incarnation where one’s own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention. Take the case of the incarnation where the intention of others is effective, not one’s own. Those sentient beings pass away from that realm due to the intention of others. Take the case of the incarnation where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions. But sir, in the case of the incarnation where neither one’s own nor others’ intentions are effective, what kind of gods does this refer to?”

“Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.”

“What is the cause, sir, what is the reason why some sentient beings pass away from that realm as returners who come back to this place, while others are non-returners who don’t come back?”

“Sāriputta, take an individual who hasn’t given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception. When they pass away from there, they’re a returner, who comes back to this place.

Sāriputta, take an individual who has given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception. When they pass away from there, they’re a non-returner, not coming back to this place.

This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this place, while others are non-returners who don’t come back.”

AN 4.172 — Vibhatti Sutta — Sāriputta’s Attainment of Textual Analysis

There Sāriputta addressed the mendicants: “Reverends, mendicants!”

“Reverend,” they replied. Sāriputta said this:

“Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. Whoever has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.

I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …

I realized the textual analysis of definition—piece by piece and expression by expression—a fortnight after I ordained. …

I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. If anyone has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.”

AN 4.173 — Mahākoṭṭhika Sutta — With Mahākoṭṭhita

Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:

“Reverend, when the six fields of contact have faded away and ceased with no residue left behind, does something else still exist?”

“Don’t put it like that, reverend.”

“Does something else no longer exist?”

“Don’t put it like that, reverend.”

“Does something else both still exist and no longer exist?”

“Don’t put it like that, reverend.”

“Does something else neither still exist nor no longer exist?”

“Don’t put it like that, reverend.”

“Reverend, when asked whether—when the six fields of contact have faded away and ceased with no residue left behind—something else still exists, you say ‘don’t put it like that’. When asked whether something else no longer exists, you say ‘don’t put it like that’. When asked whether something else both still exists and no longer exists, you say ‘don’t put it like that’. When asked whether something else neither still exists nor no longer exists, you say ‘don’t put it like that’. How then should we see the meaning of this statement?”

“In saying that, ‘When the six fields of contact have faded away and ceased with no residue left behind, something else still exists’, you’re proliferating the unproliferated. In saying that, ‘something else no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated. The scope of proliferation extends as far as the scope of the six fields of contact. The scope of the six fields of contact extends as far as the scope of proliferation. When the six fields of contact fade away and cease with no residue left behind, proliferation stops and is stilled.”

AN 4.174 — Ānanda Sutta — With Ānanda

Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita:

“Reverend, when these six fields of contact have faded away and ceased with no residue left behind, does something else exist?”

“Don’t put it like that, reverend.”

“Does something else no longer exist?”

“Don’t put it like that, reverend.”

“Does something else both still exist and no longer exist?”

“Don’t put it like that, reverend.”

“Does something else neither still exist nor no longer exist?”

“Don’t put it like that, reverend.”

“Reverend, when asked these questions, you say ‘don’t put it like that’. … How then should we see the meaning of this statement?”

“In saying that, ‘when the six fields of contact have faded away and ceased with no residue left behind, something else exists’, you’re proliferating the unproliferated. In saying that, ‘something else no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated. The scope of proliferation extends as far as the scope of the six fields of contact. The scope of the six fields of contact extends as far as the scope of proliferation. When the six fields of contact fade away and cease with no residue left behind, proliferation stops and is stilled.”

AN 4.175 — Upavāṇa Sutta — With Upavāṇa

Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta:

“Reverend Sāriputta, do you become a terminator because of knowledge?”

“That’s not it, reverend.”

“Do you become a terminator because of conduct?”

“That’s not it, reverend.”

“Do you become a terminator because of both knowledge and conduct?”

“That’s not it, reverend.”

“Do you become a terminator for some reason other than knowledge and conduct?”

“That’s not it, reverend.”

“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, you say ‘that’s not it’. How then do you become a terminator?”

“Reverend, if you became a terminator because of knowledge, then even someone who still grasps fuel could be a terminator. If you became a terminator because of conduct, then even someone who still grasps fuel could be a terminator. If you became a terminator because of both knowledge and conduct, then even someone who still grasps fuel could be a terminator. If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. For an ordinary person lacks knowledge and conduct. Reverend, someone lacking good conduct does not know and see things as they are. Someone accomplished in good conduct knows and sees things as they are. Knowing and seeing things as they are, one is a terminator.”

AN 4.176 — Āyācana Sutta — Aspiration

“Mendicants, a faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.

A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.

A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Āḷavī!’ These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Āḷavī.

A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

AN 4.177 — Rāhula Sutta — With Rāhula

Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Rāhula, the interior earth element and the exterior earth element are just the earth element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

The interior water element and the exterior water element are just the water element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

The interior fire element and the exterior fire element are just the fire element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

AN 4.178 — Jambālī Sutta — Billabong

“Mendicants, these four individuals are found in the world. What four?

Take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to realize the cessation of substantial reality. Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to realize the cessation of substantial reality.

Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to realize the cessation of substantial reality. Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to realize the cessation of substantial reality.

Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain. You wouldn’t expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to smash ignorance.

Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain. You would expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to smash ignorance.

These are the four individuals found in the world.”

AN 4.179 — Nibbāna Sutta — Extinguishment

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:

“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are not fully extinguished in this very life?”

“Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.”

“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in this very life?”

“Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

AN 4.180 — Mahāpadesa Sutta — The Four Great References

At one time the Buddha was staying near the Bhoga City, at the Ānanda Shrine.

There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied.

The Buddha said this: “Mendicants, I will teach you the four great references. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“Mendicants, what are the four great references?

Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that mendicant.’ And so you should discard it.

Take another mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that mendicant.’ You should remember it. This is the first great reference.

Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that Saṅgha.’ And so you should discard it.

Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great reference.

Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by those senior mendicants.’ And so you should discard it.

Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by those senior mendicants.’ You should remember it. This is the third great reference.

Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you should discard it.

Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference.

These are the four great references.”

19. Brahmins

AN 4.181 — Yodhājīva Sutta — A Warrior

“Mendicants, a warrior with four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What four? He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects. A warrior with these four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.

And how is a mendicant skilled in the basics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is skilled in the basics.

And how is a mendicant a marksman? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is a marksman.

And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects.

A mendicant with these four qualities … is the supreme field of merit for the world.”

AN 4.182 — Pāṭibhoga Sutta — Guarantee

“There are four things that no one can guarantee—not an ascetic, a brahmin, a god, a Māra, a divinity, or anyone in the world.

What four? No one can guarantee that someone liable to old age will not grow old. No one can guarantee that someone liable to sickness will not get sick. No one can guarantee that someone liable to death will not die. No one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.

These are the four things that no one can guarantee—not an ascetic, a brahmin, a god, a Māra, a divinity, or anyone in the world.”

AN 4.183 — Suta Sutta — Vassakāra on What is Heard

“Worthy Gotama, this is my doctrine and view: There’s nothing wrong with talking about what you’ve seen, saying: ‘So I have seen.’ There’s nothing wrong with talking about what you’ve heard, saying: ‘So I have heard.’ There’s nothing wrong with talking about what you’ve thought, saying: ‘So I have thought.’ There’s nothing wrong with talking about what you’ve known, saying: ‘So I have known.’”

“Brahmin, I don’t say you should talk about everything you see, hear, think, and know. But I also don’t say you should talk about nothing you see, hear, think, and know.

When talking about certain things you’ve seen, heard, thought, or known, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t talk about those things. When talking about other things you’ve seen, heard, thought, or known, unskillful qualities decline while skillful qualities grow. I say that you should talk about those things.”

Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left.

AN 4.184 — Abhaya Sutta — Fearless

Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, this is my doctrine and view: ‘All those liable to death are frightened and terrified of death.’”

“Brahmin, some of those liable to death are frightened and terrified of death. But some of those liable to death are not frightened and terrified of death.

Who are those frightened of death? It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They sorrow and wail and lament, beating their breast and falling into confusion. This is someone who is frightened of death.

Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body. When they fall seriously ill, they think: ‘This body that I love so much will leave me, and I’ll leave it.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death.

Furthermore, it’s someone who hasn’t done good and skillful things that keep them safe, but has done bad things, violence and sin. When they fall seriously ill, they think: ‘Well, I haven’t done good and skillful things that keep me safe. And I have done bad things, violence and sin. When I depart, I’ll go to the place where people who’ve done such things go.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death.

Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching. When they fall seriously ill, they think: ‘I’m doubtful, uncertain, and undecided about the true teaching.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death. These are the four individuals liable to death who are frightened and terrified of death.

Who are those not frightened of death?

It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they don’t think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This is someone who’s not frightened of death.

Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body. When they fall seriously ill, they don’t think: ‘This body that I love so much will leave me, and I’ll leave it.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death.

Furthermore, it’s someone who hasn’t done bad things, violence and sin, but has done good and skillful deeds that keep them safe. When they fall seriously ill, they think: ‘Well, I haven’t done bad things, violence and sin. And I have done good and skillful deeds that keep me safe. When I depart, I’ll go to the place where people who’ve done such things go.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death.

Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching. When they fall seriously ill, they think: ‘I’m not doubtful, uncertain, or undecided about the true teaching.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death.

These are the four individuals liable to death who are not frightened and terrified of death.”

“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 4.185 — Brāhmaṇasacca Sutta — Truths of the Brahmins

Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Then in the late afternoon, the Buddha came out of retreat and went to the monastery for the wanderers on the bank of the Serpentine River.

Now at that time this discussion came up while those wanderers of other religions were sitting together, “The truths of the brahmins are like this; the truths of the brahmins are like that.”

Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them, “Wanderers, what were you sitting talking about just now? What conversation was left unfinished?”

“Well, worthy Gotama, this discussion came up among us while we were sitting together: ‘The truths of the brahmins are like this; the truths of the brahmins are like that.’”

“Wanderers, I declare these four truths of the brahmins, having realized them with my own insight. What four?

Take a brahmin who says: ‘No sentient beings should be killed.’ In speaking like this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice out of kindness and sympathy for living creatures, having had insight into the truth of that.

Take another brahmin who says: ‘All sensual pleasures are impermanent, suffering, and perishable.’ Saying this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.

Take another brahmin who says: ‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that.

Take another brahmin who says: ‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ In speaking like this, a brahmin speaks the truth, not lies. But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’. Rather, they simply practice the path of nothingness, having had insight into the truth of that.

These are the four truths of the brahmins that I declare, having realized them with my own insight.”

AN 4.186 — Ummagga Sutta — Approach

Then one of the mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, what leads the world on? What drags it around? What arises and takes control?”

“Good, good, mendicant! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘What leads the world on? What drags it around? What arises and takes control?’”

“Yes, sir.”

“Mendicant, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”

Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

“Sir, they speak of ‘a learned memorizer of the teaching’. How is a learned memorizer of the teaching defined?”

“Good, good, mendicant! Your approach and eloquence are excellent, and it’s a good question. … I have taught many teachings: statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.”

Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

“Sir, they speak of ‘a learned person with penetrating wisdom’. How is a learned person with penetrating wisdom defined?”

“Good, good, mendicant! Your approach and eloquence are excellent, and it’s a good question. … Take a mendicant who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom. They’ve heard: ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom. That’s how an individual is learned, with penetrating wisdom.”

Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

“Sir, they speak of ‘an astute person with great wisdom’. How is an astute person with great wisdom defined?”

“Good, good, mendicant! Your approach and eloquence are excellent, and it’s a good question. … An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world. That’s how an individual is astute, with great wisdom.”

AN 4.187 — Vassakāra Sutta — With Vassakāra

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, could an untrue person know of an untrue person: ‘This worthy one is an untrue person’?”

“That’s impossible, brahmin, it can’t happen.”

“Could an untrue person know of a true person: ‘This worthy one is a true person’?”

“That too is impossible, it can’t happen.”

“Worthy Gotama, could a true person know of a true person: ‘This worthy one is a true person’?”

“That, brahmin, is possible.”

“Could a true person know of an untrue person: ‘This worthy one is an untrue person’?”

“That too is possible.”

“It’s incredible, worthy Gotama, it’s amazing, how well said this was by the worthy Gotama: ‘It’s impossible, it can’t happen, that an untrue person could know … But it is possible that a true person could know …’

Once, members of the brahmin Todeyya’s assembly were going on complaining about others: ‘This King Eḷeyya is a fool to be so devoted to the ascetic Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with cupped palms, and observing proper etiquette for him. And these king’s men are fools too—Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—for they show the same kind of deference to Rāmaputta.’ Then the brahmin Todeyya reasoned with them like this: ‘What do the good fellows think? When it comes to the various duties and speeches, isn’t King Eḷeyya astute, even better than the experts?’ ‘That’s true, worthy sir.’

‘It’s because the ascetic Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with cupped palms, and observing proper etiquette for him.

‘What do the good fellows think? When it comes to the various duties and speeches, aren’t the king’s men—Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—astute, even better than the experts?’ ‘That’s true, worthy sir.’

‘It’s because Rāmaputta is even more astute and expert than the king’s men that they have such devotion to him. … It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with cupped palms, and observing proper etiquette for him.’

It’s incredible, worthy Gotama, it’s amazing, how well said this was by the worthy Gotama: ‘It’s impossible, it can’t happen, that an untrue person could know … But it is possible that a true person could know …’ Well, now, worthy Gotama, I must go. I have many duties, and much to do.”

“Please, brahmin, go at your convenience.”

Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left.

AN 4.188 — Upaka Sutta — With Upaka

Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Upaka the son of Maṇḍikā went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, this is my doctrine and view: ‘Whoever goes on complaining about others without giving any reasons is reprehensible and at fault.’”

“Upaka, if someone goes on complaining about others without giving a reason, they’re reprehensible and at fault. But that’s what you do, so you’re reprehensible and at fault!”

“Sir, like a fish caught in a big trap just as it rises, so the Buddha caught me in a big trap of words just as I rose up.”

“Upaka, I’ve declared: ‘This is unskillful.’ And for that there are limitless words, phrasings, and teachings of the Realized One: ‘This is another way of saying that this is unskillful.’ I’ve declared: ‘The unskillful should be given up.’ And for that there are limitless words, phrasings, and teachings of the Realized One: ‘This is another way of saying that the unskillful should be given up.’

I’ve declared that: ‘This is skillful.’ And for that there are limitless words, phrasings, and teachings of the Realized One: ‘This is another way of saying that this is skillful.’ I’ve declared: ‘The skillful should be developed.’ And for that there are limitless words, phrasings, and teachings of the Realized One: ‘This is another way of saying that the skillful should be developed.’”

And then Upaka son of Maṇḍikā approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right. Then he went up to King Ajātasattu of Magadha, son of the princess of Videha. He told the King of all they had discussed.

But Ajātasattu became angry and upset, and said to Upaka, “How rude of this salt-maker’s boy! How scurrilous and impudent of him to imagine he could attack the Blessed One, the perfected one, the fully awakened Buddha! Get out, Upaka, go away! Don’t let me see you again.”

AN 4.189 — Sacchikaraṇīya Sutta — Things to be Realized

“Mendicants, these four things should be realized. What four?

There are things to be realized with direct meditative experience. There are things to be realized with recollection. There are things to be realized with vision. There are things to be realized with wisdom.

What things are to be realized with direct meditative experience? The eight liberations.

What things are to be realized with recollection? Past lives.

What things are to be realized with vision? The passing away and rebirth of sentient beings.

What things are to be realized with wisdom? The ending of defilements.

These are the four things to be realized.”

AN 4.190 — Uposatha Sutta — Sabbath

At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

“This assembly has no chaff, monks, it is free of chaff, pure, and consolidated in the core. Such is this Saṅgha of monks, such is this assembly! An assembly such as this is rarely seen in the world. An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world. For an assembly such as this, giving little becomes much, while giving much becomes even more. An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack.

There are mendicants staying in this Saṅgha who have attained to the gods. There are mendicants staying in this Saṅgha who have attained to divinity. There are mendicants staying in this Saṅgha who have attained to the imperturbable. There are mendicants staying in this Saṅgha who have attained to nobility.

And how has a mendicant attained to the gods? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … That’s how a mendicant has attained to the gods.

And how has a mendicant attained to divinity? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Furthermore, a mendicant meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how a mendicant has attained to divinity.

And how has a mendicant attained to the imperturbable? It’s when a mendicant, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness. Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception. That’s how a mendicant has attained to the imperturbable.

And how has a mendicant attained to nobility? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant has attained to nobility.”

20. The Great Chapter

AN 4.191 — Sotānugata Sutta — Followed by Ear

“Mendicants, you can expect four benefits when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically. What four?

Take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well penetrated them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. This is the first benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.

Furthermore, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well penetrated them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a mendicant with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take a mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the second benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.

Furthermore, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well penetrated them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, nor does a mendicant with psychic powers … teach Dhamma to the assembly of gods. However, a godling teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take a mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the third benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.

Furthermore, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well penetrated them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, and neither a mendicant with psychic powers … nor a godling teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good fellow? Do you remember where we used to lead the spiritual life?’ He says: ‘I remember, good fellow, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, my dear? Do you remember that, my dear?’ They’d say: ‘I remember, my dear, I remember!’ In the same way, take a mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the fourth benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.

You can expect these four benefits when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.”

AN 4.192 — Ṭhāna Sutta — Facts

“Mendicants, these four things can be known in four situations. What four?

You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.

You can get to know a person’s purity by dealing with them. …

You can get to know a person’s resilience in times of trouble. …

You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.

‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.’ That’s what I said, but why did I say it? Take an individual who’s living with someone else. They come to know: ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, not ethical.’

Take another individual who’s living with someone else. They come to know: ‘For a long time this venerable’s deeds have been intact, impeccable, spotless, and unmarred. Their deeds and behavior are consistent. This venerable is ethical, not unethical.’ That’s why I said that you can get to know a person’s ethics by living with them. But only after a long time, not a short time; only when attentive, not when inattentive; and only by the wise, not the witless.

‘You can get to know a person’s purity by dealing with them. …’ That’s what I said, but why did I say it? Take an individual who has dealings with someone else. They come to know: ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in different ways. They’re not consistent from one deal to the next. This venerable’s dealings are impure, not pure.’

Take another individual who has dealings with someone else. They come to know: ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in the same way. They’re consistent from one deal to the next. This venerable’s dealings are pure, not impure.’ That’s why I said that you can get to know a person’s purity by dealing with them. …

‘You can get to know a person’s resilience in times of trouble. …’ That’s what I said, but why did I say it? Take someone who experiences loss of family, wealth, or health. But they don’t reflect: ‘Worldly life is like that. Incarnation is like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.’ They sorrow and wail and lament, beating their breast and falling into confusion.

Take someone else who experiences loss of family, wealth, or health. But they reflect: ‘Worldly life is like that. Incarnation is like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.’ They don’t sorrow or wail or lament, beating their breast and falling into confusion. That’s why I said that you can get to know a person’s resilience in times of trouble. …

‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.’ That’s what I said, but why did I say it? Take an individual who is discussing with someone else. They come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. Why is that? This venerable does not bring up a deep and meaningful saying that is peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. When this venerable speaks on Dhamma they’re not able to explain the meaning, either briefly or in detail. They can’t teach it, assert it, establish it, clarify it, analyze it, or reveal it. This venerable is witless, not wise.’

Suppose a person with clear eyes was standing on the bank of a lake. They’d see a little fish rising, and think: ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a little fish, not a big one.’ In the same way, an individual who is discussing with someone else would come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. …’

Take another individual who is discussing with someone else. They come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re wise, not witless. Why is that? This venerable brings up a deep and meaningful saying that is peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. When this venerable speaks on Dhamma they’re able to explain the meaning, either briefly or in detail. They teach it, assert it, establish it, clarify it, analyze it, and reveal it. This venerable is wise, not witless.’

Suppose a man with clear eyes was standing on the bank of a lake. He’d see a big fish rising, and think: ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a big fish, not a little one.’ In the same way, an individual who is discussing with someone else would come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they articulate a question, they’re wise, not witless. …’

That’s why I said that you can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.

These are the four things that can be known in four situations.”

AN 4.193 — Bhaddiya Sutta — With Bhaddiya

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, I have heard this: ‘The ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of those of other religions.’ I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”

“Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

What do you think, Bhaddiya? Does greed come up in a person for their welfare or harm?”

“Harm, sir.”

“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Bhaddiya? Does hate … or delusion … or aggression come up in a person for their welfare or harm?”

“Harm, sir.”

“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”

“Yes, sir.”

“What do you think, Bhaddiya, are these things skillful or unskillful?”

“Unskillful, sir.”

“Blameworthy or blameless?”

“Blameworthy, sir.”

“Criticized or praised by sensible people?”

“Criticized by sensible people, sir.”

“When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

“When you undertake them, they lead to harm and suffering. That’s how we see it.”

“So, Bhaddiya, when we said: ‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.

Please, Bhaddiya, don’t rely on oral transmission … But when you know for yourselves: ‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.

What do you think, Bhaddiya? Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?”

“Welfare, sir.”

“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”

“Yes, sir.”

“What do you think, Bhaddiya, are these things skillful or unskillful?”

“Skillful, sir.”

“Blameworthy or blameless?”

“Blameless, sir.”

“Criticized or praised by sensible people?”

“Praised by sensible people, sir.”

“When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

“When you undertake them, they lead to welfare and happiness. That’s how we see it.”

“So, Bhaddiya, when we said: ‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’ That’s what I said, and this is why I said it.

The good and true persons in the world encourage their disciples: ‘Please, my man, live rid of greed. Then you won’t act out of greed by way of body, speech, or mind. Live rid of hate … delusion … aggression. Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”

When he said this, Bhaddiya the Licchavi said to the Buddha, “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

“Well, Bhaddiya, did I say to you: ‘Please, Bhaddiya, be my disciple, and I will be your teacher’?”

“No, sir.”

“Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of those of other religions.’”

“Sir, this conversion trick is excellent. This conversion trick is lovely! If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.”

“That’s so true, Bhaddiya! That’s so true, Bhaddiya! If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness. If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient. How much more then a human being!”

AN 4.194 — Sāmugiya Sutta — At Sāpūga

At one time Venerable Ānanda was staying in the land of the Koliyans, where they have a town named Sāpūga. Then several Koliyans from Sāpūga went up to Ānanda, bowed, and sat down to one side. Then Venerable Ānanda said to them:

“Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment. What four? The factors of trying to be pure in ethics, mind, view, and freedom.

And what is the factor of trying to be pure in ethics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called purity of ethics. They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics.

And what is the factor of trying to be pure in mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called purity of mind. They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in mind.

And what is the factor of trying to be pure in view? Take a mendicant who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. This is called purity of view. They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in view.

And what is the factor of trying to be pure in freedom? That noble disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from. Doing so, they experience perfect freedom. This is called purity of freedom. They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom.

These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

AN 4.195 — Vappa Sutta — With Vappa

At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him:

“Vappa, take an individual who, due to the fading away of ignorance and the arising of knowledge, is restrained in body, speech, and mind. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“Sir, I do see such a case. Take someone who did bad deeds in a past life. But the result of that has not yet ripened. For this reason defilements giving rise to painful feelings would defile that person in the next life.” But this conversation between Mahāmoggallāna and Vappa was left unfinished.

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and said to Mahāmoggallāna, “Moggallāna, what were you sitting talking about just now? What conversation was left unfinished?”

Moggallāna repeated the entire conversation to the Buddha, and concluded: “This was my conversation with Vappa that was unfinished when the Buddha arrived.”

Then the Buddha said to Vappa, “Vappa, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: ‘Sir, why is this? What’s the meaning of that?’”

“Sir, let us discuss this. I will do as you say.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who refrains from such bodily activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who refrains from such verbal activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who refrains from such mental activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No, sir.”

“What do you think, Vappa? There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

“No, sir.”

“A mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with their eyes, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’

Suppose there was a shadow cast by a post. Then along comes a person with a spade and basket. They cut down the post at its base, dig it up, and pull it out by its roots, right down to the fibers and stems. Then they split it apart, cut up the parts, and chop them into splinters. Next they dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they whisk away the ashes in a strong wind, or glide them down a swift stream. And so the shadow cast by the post is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

In the same way, a mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with their eyes, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”

When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha:

“Sir, suppose there was a man who raised commercial horses for profit. But he never made any profit, and instead just got weary and frustrated. In the same way, I paid homage to those Jain fools for profit. But I never made any profit, and instead just got weary and frustrated. From this day forth, any confidence I had in those Jain fools I whisk away as in a strong wind, or glide away as down a swift stream.

Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

AN 4.196 — Sāḷha Sutta — With Sāḷha

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Sāḷha and Abhaya the Licchavis went up to the Buddha, bowed, sat down to one side, and said to him:

“There are, sir, some ascetics and brahmins who advocate crossing the flood by means of two things: purification of ethics, and mortification in disgust of sin. What does the Buddha say about this?”

“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say. But those ascetics and brahmins who teach fervent mortification in disgust of sin—regarding it as essential and sticking to it—are incapable of crossing the flood. And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind, is not pure are also incapable of knowing and seeing, of supreme awakening.

Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and grown unskewed. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes, plane it, and sand it with a rock. Finally, he’d launch out on the river.

What do you think, Sāḷha? Is that man capable of crossing the river?”

“No, sir. Why not? Because that green sal tree is well worked on the outside, but inside it’s still not cleared out. I’d expect that green sal tree to sink, and the man to come to ruin.”

“In the same way, Sāḷha, those ascetics and brahmins who teach fervent mortification in disgust of sin—regarding it as essential and sticking to it—are incapable of crossing the flood. And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.

But those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or sticking to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.

Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and grown unskewed. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes. Then he’d take a chisel and completely clear it out inside. Then he’d plane it, sand it with a rock, and make it into a boat. Finally he’d fix it with oars and rudder, and launch out on the river.

What do you think, Sāḷha? Is that man capable of crossing the river?”

“Yes, sir. Why is that? Because that green sal tree is well worked on the outside, cleared out on the inside, made into a boat, and fixed with oars and rudder. I’d expect that boat to not sink, and the man to safely make it to the far shore.”

“In the same way, Sāḷha, those ascetics and brahmins who don’t teach fervent mortification in disgust of sin—not regarding it as essential or sticking to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening. Suppose there was a warrior who knew lots of fancy archery tricks. It is only with these three factors that he becomes worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What three? He’s a long-distance shooter, a marksman, and one who shatters large objects.

Just as a warrior is a long-distance shooter, a noble disciple has right immersion. A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Just as a warrior is a marksman, a noble disciple has right view. A noble disciple with right view truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Just as a warrior shatters large objects, a noble disciple has right freedom. A noble disciple with right freedom shatters the great mass of ignorance.”

AN 4.197 — Mallikādevī Sutta — Queen Mallikā

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, bowed, sat down to one side, and said to him:

“What is the cause, sir, what is the reason why in this life some ladies are ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant?

And why are some ladies ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious?

And why are some ladies attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant?

And why are some ladies attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?”

“Take a lady who is irritable and bad-tempered. Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And she’s jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. If she comes back to this place after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant.

Take another lady who is irritable and bad-tempered. … But she does give to ascetics or brahmins … And she’s not jealous … If she comes back to this place after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious.

Take another lady who isn’t irritable and bad-tempered. … But she doesn’t give to ascetics or brahmins … And she’s jealous … If she comes back to this place after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant.

Take another lady who isn’t irritable and bad-tempered. … She gives to ascetics and brahmins … And she’s not jealous … If she comes back to this place after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious.

This is why some ladies are ugly … and poor … and insignificant. And some ladies are ugly … but rich … and illustrious. And some ladies are attractive … but poor … and insignificant. And some ladies are attractive … and rich … and illustrious.”

When this was said, Queen Mallikā said to the Buddha:

“Sir, in another life I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. For now I am ugly, unattractive, and bad-looking.

In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy.

In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious. In this royal court I command maidens of the aristocrats, brahmins, and householders. So, sir, from this day forth I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. I will give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.

Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

AN 4.198 — Attantapa Sutta — Fervent Mortification of Oneself

“Mendicants, these four individuals are found in the world. What four?

One individual mortifies themselves, pursuing the practice of mortifying themselves.
One individual mortifies others, pursuing the practice of mortifying others.
One individual mortifies themselves and others, pursuing the practice of mortifying themselves and others.
One individual neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.

And how does one individual mortify themselves, pursuing the practice of mortifying themselves? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.

They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, pursuing this practice. They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re devoted to ritual bathing three times a day, including at dusk. And so they live pursuing these various ways of mortifying and tormenting the body. That’s how one individual mortifies themselves, pursuing the practice of mortifying themselves.

And how does one individual mortify others, pursuing the practice of mortifying others? It’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. That’s how one individual mortifies others, pursuing the practice of mortifying others.

And how does one individual mortify themselves and others, pursuing the practice of mortifying themselves and others? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers. He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces. That’s how one individual mortifies themselves and others, pursuing the practice of mortifying themselves and others.

And how does one individual neither mortify themselves nor others, pursuing the practice of not mortifying themselves or others, living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable, and agreeable to the people. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

Seeing a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives … knowledge of the death and rebirth of sentient beings … knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ That’s how one individual neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others, living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.

These are the four individuals found in the world.”

AN 4.199 — Taṇhā Sutta — Craving, the Weaver

The Buddha said this:

“Mendicants, I will teach you about craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, enveloped by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“And what is that craving …? There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.

What are the eighteen currents of craving that derive from the interior? When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. These are the eighteen currents of craving that derive from the interior.

What are the eighteen currents of craving that derive from the exterior? When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. These are the eighteen currents of craving that derive from the exterior.

So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior. These are called the thirty-six currents of craving. Each of these pertain to the past, future, and present, making one hundred and eight currents of craving.

This is that craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, enveloped by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.”

AN 4.200 — Pema Sutta — Fondness

“Mendicants, these four things are born. What four?

Fondness is born of fondness,
hate is born of fondness,
fondness is born of hate, and
hate is born of hate.

And how is fondness born of fondness? It’s when someone likes, loves, and cares for an individual. Others treat them with liking, love, and care. They think: ‘These others like the individual I like.’ And so fondness for them springs up. That’s how fondness is born of fondness.

And how is hate born of fondness? It’s when someone likes, loves, and cares for an individual. Others treat them with disliking, loathing, and detestation. They think: ‘These others dislike the individual I like.’ And so hate for them springs up. That’s how hate is born of fondness.

And how is fondness born of hate? It’s when someone dislikes, loathes, and detests an individual. Others treat them with disliking, loathing, and detestation. They think: ‘These others dislike the individual I dislike.’ And so fondness for them springs up. That’s how fondness is born of hate.

And how is hate born of hate? It’s when someone dislikes, loathes, and detests an individual. Others treat them with liking, love, and care. They think: ‘These others like the individual I dislike.’ And so hate for them springs up. That’s how hate is born of hate.

These are the four things that are born.

A time comes when a mendicant … enters and remains in the first absorption. At that time they have no fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate.

A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption. At that time they have no fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate.

A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. At that time any fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. This is called a mendicant who doesn’t draw close or push back or fume or ignite or burn up.

And how does a mendicant draw close? It’s when a mendicant regards form as self, self as having form, form in self, or self in form. They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They regard perception as self, self as having perception, perception in self, or self in perception. They regard choices as self, self as having choices, choices in self, or self in choices. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a mendicant draws close.

And how does a mendicant not draw close? It’s when a mendicant doesn’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They don’t regard perception as self, self as having perception, perception in self, or self in perception. They don’t regard choices as self, self as having choices, choices in self, or self in choices. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a mendicant doesn’t draw close.

And how does a mendicant push back? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant abuses, annoys, or argues back at them. That’s how a mendicant pushes back.

And how does a mendicant not push back? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant doesn’t abuse, annoy, or argue back at them. That’s how a mendicant doesn’t push back.

And how does a mendicant fume? When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. That’s how a mendicant fumes.

And how does a mendicant not fume? When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’. That’s how a mendicant doesn’t fume.

And how is a mendicant ignited? When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. That’s how a mendicant is ignited.

And how is a mendicant not ignited? When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’. That’s how a mendicant is not ignited.

And how does a mendicant burn up? It’s when a mendicant hasn’t given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is burned up.

And how does a mendicant not burn up? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is not burned up.”

21. A True Person

AN 4.201 — Sikkhāpada Sutta — Training Rules

“Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“And what is an untrue person? It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. This is called an untrue person.

And what is an even more untrue person? It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. And they encourage others to do these things. This is called an even more untrue person.

And what is a true person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called a true person.

And what is an even truer person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. And they encourage others to refrain from these things. This is called an even truer person.”

AN 4.202 — Assaddha Sutta — Faithless

“Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person.

And what is an untrue person? It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless. This is called an untrue person.

And what is an even more untrue person? It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless. And they encourage others in these same qualities. This is called an even more untrue person.

And what is a true person? It’s someone who is faithful, conscientious, prudent, learned, energetic, mindful, and wise. This is called a true person.

And what is an even truer person? It’s someone who is personally accomplished in faith, conscience, prudence, learning, energy, mindfulness, and wisdom. And they encourage others in these same qualities. This is called an even truer person.”

AN 4.203 — Sattakamma Sutta — Seven Kinds of Deeds

“Mendicants, I will teach you an untrue person and an even more untrue person, a true person and a truer person.

And what is an untrue person? It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called an untrue person.

And what is an even more untrue person? It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. And they encourage others to do these things. This is called an even more untrue person.

And what is a true person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called a true person.

And what is an even truer person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. And they encourage others to refrain from these things. This is called an even truer person.”

AN 4.204 — Dasakamma Sutta — Ten Kinds of Deeds

“Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person.

And what is an untrue person? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called an untrue person.

And what is an even more untrue person? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called an even more untrue person.

And what is a true person? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called a true person.

And what is an even truer person? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called an even truer person.”

AN 4.205 — Aṭṭhaṅgika Sutta — Eightfold

“Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person.

And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

And what is an even more untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. And they encourage others in these same qualities. This is called an even more untrue person.

And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.

And what is an even truer person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And they encourage others in these same qualities. This is called an even truer person.”

AN 4.206 — Dasamagga Sutta — The Path with Ten Factors

“Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person.

And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called an untrue person.

And what is an even more untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called an even more untrue person.

And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called a true person.

And what is an even truer person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called an even truer person.”

AN 4.207 — Paṭhamapāpadhamma Sutta — Bad Character (1st)

“Mendicants, I will teach you who’s bad and who’s worse, who’s good and who’s better.

And who’s bad? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called bad.

And who’s worse? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called worse.

And who’s good? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called good.

And who’s better? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called better.”

AN 4.208 — Dutiyapāpadhamma Sutta — Bad Character (2nd)

“Mendicants, I will teach you who’s bad and who’s worse, who’s good and who’s better.

And who’s bad? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called bad.

And who’s worse? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called worse.

And who’s good? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called good.

And who’s better? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called better.”

AN 4.209 — Tatiyapāpadhamma Sutta — Bad Character (3rd)

“Mendicants, I will teach you bad character and worse character, good character and better character.

And who has bad character? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called bad character.

And who has worse character? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called worse character.

And who has good character? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called good character.

And who has better character? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called better character.”

AN 4.210 — Catutthapāpadhamma Sutta — Bad Character (4th)

“Mendicants, I will teach you bad character and worse character, good character and better character.

And who has bad character? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called bad character.

And who has worse character? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called worse character.

And who has good character? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called good character.

And who has better character? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called better character.”

22. Assembly

AN 4.211 — Parisā Sutta — Assembly

“Mendicants, these four corrupt an assembly. What four? A monk, nun, layman, or laywoman who is unethical, of bad character. These are the four that corrupt an assembly.

Mendicants, these four grace an assembly. What four? A monk, nun, layman, or laywoman who is ethical, of good character. These are the four that grace an assembly.”

AN 4.212 — Diṭṭhi Sutta — View

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Bad conduct by way of body, speech, and mind, and wrong view. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? Good conduct by way of body, speech, and mind, and right view. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.213 — Akataññutā Sutta — Ungrateful

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? Good conduct by way of body, speech, and mind, and being grateful and thankful. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.214 — Pāṇātipātī Sutta — Killing Living Creatures

“Someone with four qualities is placed in hell as if delivered there. … They kill living creatures, steal, commit sexual misconduct, and lie. … Someone with four qualities is placed in heaven as if delivered there. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”

AN 4.215 — Paṭhamamagga Sutta — Path (1st)

“Someone with four qualities is placed in hell as if delivered there. … wrong view, wrong purpose, wrong speech, wrong action. … Someone with four qualities is placed in heaven as if delivered there. … right view, right purpose, right speech, right action. …”

AN 4.216 — Dutiyamagga Sutta — Path (2nd)

“Someone with four qualities is placed in hell as if delivered there. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. Someone with four qualities is placed in heaven as if delivered there. … right livelihood, right effort, right mindfulness, and right immersion. …”

AN 4.217 — Paṭhamavohārapatha Sutta — Kinds of Expression (1st)

“Someone with four qualities is placed in hell as if delivered there. … They say they’ve seen, heard, thought, or known something, but they haven’t. … Someone with four qualities is placed in heaven as if delivered there. … They say they haven’t seen, heard, thought, or known something, and they haven’t. …”

AN 4.218 — Dutiyavohārapatha Sutta — Kinds of Expression (2nd)

“Someone with four qualities is placed in hell as if delivered there. … They say they haven’t seen, heard, thought, or known something, but they have. … Someone with four qualities is placed in heaven as if delivered there. … They say they’ve seen, heard, thought, or known something, and they have. …”

AN 4.219 — Ahirika Sutta — Lack of Conscience

“Someone with four qualities is placed in hell as if delivered there. … They’re faithless, unethical, shameless, and imprudent. … Someone with four qualities is placed in heaven as if delivered there. … They’re faithful, ethical, conscientious, and prudent. …”

AN 4.220 — Dussīla Sutta — Unethical

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They’re faithless, unethical, lazy, and witless. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? They’re faithful, ethical, energetic, and wise. Someone with these four qualities is placed in heaven as if delivered there.”

23. Bad Conduct

AN 4.221 — Duccarita Sutta — Verbal Conduct

There are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.”

AN 4.222 — Diṭṭhi Sutta — View

“When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Bad conduct by way of body, speech, and mind, and wrong view. When a foolish, incompetent untrue person possesses these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What four? Good conduct by way of body, speech, and mind, and right view. When an astute, competent true person possesses these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

AN 4.223 — Akataññutā Sutta — Ungrateful

“When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. An astute person … brims with much merit. … Good conduct by way of body, speech, and mind, and being grateful and thankful. …”

AN 4.224 — Pāṇātipātī Sutta — Killing Living Creatures

“A foolish person … brims with much wickedness. … They kill living creatures, steal, commit sexual misconduct, and lie. … An astute person … brims with much merit. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”

AN 4.225 — Paṭhamamagga Sutta — Path (1st)

“A foolish person … brims with much wickedness. … wrong view, wrong purpose, wrong speech, wrong action. … An astute person … brims with much merit. … right view, right purpose, right speech, right action. …”

AN 4.226 — Dutiyamagga Sutta — Path (2nd)

“A foolish person … brims with much wickedness. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. … An astute person … brims with much merit. … right livelihood, right effort, right mindfulness, and right immersion. …”

AN 4.227 — Paṭhamavohārapatha Sutta — Kinds of Expression (1st)

“A foolish person … brims with much wickedness. … They say they’ve seen, heard, thought, or known something, but they haven’t. … An astute person … brims with much merit. … They say they haven’t seen, heard, thought, or known something, and they haven’t. …”

AN 4.228 — Dutiyavohārapatha Sutta — Kinds of Expression (2nd)

“A foolish person … brims with much wickedness. … They say they haven’t seen, heard, thought, or known something, but they have. … An astute person … brims with much merit. … They say they’ve seen, heard, thought, or known something, and they have. …”

AN 4.229 — Ahirika Sutta — Lack of Conscience

“A foolish person … brims with much wickedness. … They’re faithless, unethical, shameless, and imprudent. … An astute person … brims with much merit. … They’re faithful, ethical, conscientious, and prudent. …”

AN 4.230 — Duppañña Sutta — Witless

“A foolish person … brims with much wickedness. … They’re faithless, unethical, lazy, and witless. … An astute person … brims with much merit. … They’re faithful, ethical, energetic, and wise. When an astute, competent true person possesses these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

AN 4.231 — Kavi Sutta — Poets

“Mendicants, there are these four poets. What four?

A poet who thoughtfully composes their own work, a poet who repeats the oral transmission, a poet who educates, and a poet who improvises.

These are the four poets.”

24. Deeds

AN 4.232 — Saṅkhitta Sutta — Deeds In Brief

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results.
There are bright deeds with bright results.
There are dark and bright deeds with dark and bright results.
There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.233 — Vitthāra Sutta — Deeds in Detail

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;
bright deeds with bright results;
dark and bright deeds with dark and bright results; and
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts strike them. Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. Having made these choices, they’re reborn in a pleasing world, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the gods of universal beauty. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts strike them. Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are called dark and bright deeds with dark and bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.234 — Soṇakāyana Sutta — About Soṇakāyana

Then Sikhāmoggallāna the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Sikhāmoggallāna sat down to one side, and said to the Buddha:

“Worthy Gotama, a few days ago the student Soṇakāyana came to me and said: ‘The ascetic Gotama advocates not doing any deeds. So he teaches the annihilation of the world!’ The world exists through deeds, and it remains because deeds are undertaken.”

“Brahmin, I can’t recall even seeing the student Soṇakāyana, so how could we possibly have had such a discussion? I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;
bright deeds with bright results;
dark and bright deeds with dark and bright results; and
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. … Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. … Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the gods of universal beauty. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. … Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld. These are called dark and bright deeds with dark and bright results.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.235 — Paṭhamasikkhāpada Sutta — Training Rules (1st)

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;
bright deeds with bright results;
dark and bright deeds with dark and bright results; and
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. These are called bright deeds with bright results.

And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.236 — Dutiyasikkhāpada Sutta — Training Rules (2nd)

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;
bright deeds with bright results;
dark and bright deeds with dark and bright results; and
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone murders their mother or father or a perfected one. They maliciously shed the blood of a Realized One. Or they cause a schism in the Saṅgha. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re content, kind-hearted, with right view. These are called bright deeds with bright results.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.237 — Ariyamagga Sutta — The Noble Path

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

There are dark deeds with dark results;
bright deeds with bright results;
dark and bright deeds with dark and bright results; and
neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.238 — Bojjhaṅga Sutta — Awakening Factors

“Mendicants, I declare these four kinds of deeds, having realized them with my own insight. …

And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.

And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.

And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

These are the four kinds of deeds that I declare, having realized them with my own insight.”

AN 4.239 — Sāvajja Sutta — Blameworthy

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Blameworthy deeds by way of body, speech, and mind, and blameworthy view. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? Blameless deeds by way of body, speech, and mind, and blameless view. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.240 — Abyābajjha Sutta — Pleasing

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Hurtful deeds by way of body, speech, and mind, and hurtful view. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? Pleasing deeds by way of body, speech, and mind, and pleasing view. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.241 — Samaṇa Sutta — Ascetics

“‘Only here is there a first ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar.

And who is the first ascetic? It’s a mendicant who—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. This is the first ascetic.

And who is the second ascetic? It’s a mendicant who—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. This is the second ascetic.

And who is the third ascetic? It’s a mendicant who—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is the third ascetic.

And who is the fourth ascetic? It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is the fourth ascetic.

‘Only here is there a first ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar.”

AN 4.242 — Sappurisānisaṁsa Sutta — Benefits of Relying on a True Person

“Mendicants, you can expect four benefits from relying on a true person. What four? Growth in noble ethics, immersion, wisdom, and freedom. You can expect these four benefits from relying on a true person.”

25. Perils of Offenses

AN 4.243 — Saṅghabhedaka Sutta — Schism in the Saṅgha

At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Well, Ānanda, has that disciplinary issue been settled yet?”

“How could it be, sir? Venerable Anuruddha’s protégé Bāhiya remains entirely committed to creating a schism in the Saṅgha. But Anuruddha doesn’t think to say a single word about it.”

“But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha? Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?

A bad monk sees four reasons to relish schism in the Saṅgha. What four? Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. He thinks: ‘Suppose the monks know that I’m a bad monk … If they’re in harmony, they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the first reason to relish schism in the Saṅgha.

Furthermore, a bad monk has wrong view, he’s attached to an extremist view. He thinks: ‘Suppose the monks know that I have wrong view … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the second reason to relish schism in the Saṅgha.

Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood. He thinks: ‘Suppose the monks know that I have wrong livelihood … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the third reason to relish schism in the Saṅgha.

Furthermore, a bad monk desires material things, honor, and admiration. He thinks: ‘Suppose the monks know that I desire material things, honor, and admiration. If they’re in harmony they won’t honor, respect, revere, or venerate me, but if they’re divided they will.’ A bad monk sees this as the fourth reason to relish schism in the Saṅgha.

A bad monk sees these four reasons to relish schism in the Saṅgha.”

AN 4.244 — Āpattibhaya Sutta — Perils of Offenses

“Mendicants, there are these four perils of offenses. What four?

Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. May Your Majesty punish them!’ The king would say: ‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ The king’s men would do as they were told. Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, a capital offense. There’s no way I’d ever do such a bad and reprehensible deed, a capital offense.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding expulsion offenses. It can be expected that if they haven’t committed an expulsion offense they won’t, and if they committed one they will deal with it properly.

Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of clubbing.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding suspension offenses. It can be expected that if they haven’t committed a suspension offense they won’t, and if they committed one they will deal with it properly.

Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of a sack of ashes.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confessable offenses. It can be expected that if they haven’t committed a confessable offense they won’t, and if they committed one they will deal with it properly.

Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of criticism. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of criticism.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confessable offenses. It can be expected that if they haven’t committed a confessable offense they won’t, and if they committed one they will deal with it properly.

These are the four perils of offenses.”

AN 4.245 — Sikkhānisaṁsa Sutta — The Benefits of Training

“Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.

And how is training its benefit? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them intact, impeccable, spotless, and unmarred.

Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it intact, impeccable, spotless, and unmarred. That’s how training is its benefit.

And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how wisdom is its overseer.

And how is freedom its core? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how freedom is its core.

And how is mindfulness its ruler? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is its ruler.

‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ That’s what I said, and this is why I said it.”

AN 4.246 — Seyyā Sutta — Lying Postures

“Mendicants, there are these four ways of lying down. What four? The ways a corpse, a pleasure seeker, a lion, and a Realized One lie down.

And how does a corpse lie down? Corpses usually lie flat on their backs. This is called the way a corpse lies down.

And how does a pleasure seeker lie down? Pleasure seekers usually lie down on their left side. This is called the way a pleasure seeker lies down.

And how does a lion lie down? The lion, king of beasts, lies down on the right side, placing one foot on top of the other, with his tail tucked between his thighs. When he wakes, he lifts his front quarters and checks his hind quarters. If he sees that any part of his body is disordered or displaced, he is displeased. But if he sees that no part of his body is disordered or displaced, he is pleased. This is called the way a lion lies down.

And how does a Realized One lie down? It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the way a Realized One lies down.

These are the four ways of lying down.”

AN 4.247 — Thūpāraha Sutta — Worthy of a Monument

“Mendicants, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch. These four are worthy of a monument.”

AN 4.248 — Paññāvuddhi Sutta — The Growth of Wisdom

“Mendicants, these four things lead to the growth of wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These four things lead to the growth of wisdom.”

AN 4.249 — Bahukāra Sutta — Very Helpful

“Mendicants, these four things are very helpful to a human being. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These four things are very helpful to a human being.”

AN 4.250 — Paṭhamavohāra Sutta — Expressions (1st)

“Mendicants, there are these four ignoble expressions. What four? Saying you’ve seen, heard, thought, or known something, but you haven’t. These are the four ignoble expressions.”

AN 4.251 — Dutiyavohāra Sutta — Expressions (2nd)

“Mendicants, there are these four noble expressions. What four? Saying you haven’t seen, heard, thought, or known something, and you haven’t. These are the four noble expressions.”

AN 4.252 — Tatiyavohāra Sutta — Expressions (3rd)

“Mendicants, there are these four ignoble expressions. What four? Saying you haven’t seen, heard, thought, or known something, and you have. These are the four ignoble expressions.”

AN 4.253 — Catutthavohāra Sutta — Expressions (4th)

“Mendicants, there are these four noble expressions. What four? Saying you’ve seen, heard, thought, or known something, and you have. These are the four noble expressions.”

26. Insight

AN 4.254 — Abhiññā Sutta — Insight

“Mendicants, there are these four things. What four? There are things that should be completely understood by direct knowledge. There are things that should be given up by direct knowledge. There are things that should be developed by direct knowledge. There are things that should be realized by direct knowledge.

And what are the things that should be completely understood by direct knowledge? The five grasping aggregates. These are called the things that should be completely understood by direct knowledge.

And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are called the things that should be given up by direct knowledge.

And what are the things that should be developed by direct knowledge? Serenity and discernment. These are called the things that should be developed by direct knowledge.

And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are called the things that should be realized by direct knowledge.

These are the four things.”

AN 4.255 — Pariyesanā Sutta — Searches

“Mendicants, there are these four ignoble searches. What four? Someone liable to old age searches only for what grows old. Someone liable to sickness searches only for what gets sick. Someone liable to death searches only for what dies. Someone liable to become corrupted searches only for what is defiled. These are the four ignoble searches.

There are these four noble searches. What four? Someone who is liable to grow old, knowing the drawback in what grows old, searches for that which is free of old age, the supreme sanctuary from the yoke, extinguishment. Someone who is liable to get sick, knowing the drawback in what gets sick, searches for that which is free of sickness, the supreme sanctuary from the yoke, extinguishment. Someone who is liable to die, knowing the drawback in what dies, searches for that which is free of death, the supreme sanctuary from the yoke, extinguishment. Someone liable to become corrupted, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary from the yoke, extinguishment. These are the four noble searches.”

AN 4.256 — Saṅgahavatthu Sutta — Ways of Being Inclusive

“Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality. These are the four ways of being inclusive.”

AN 4.257 — Mālukyaputta Sutta — With Māluṅkyaputta

Then Venerable Māluṅkyaputta went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

“Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, asks the Realized One for brief advice?”

“Sir, may the Buddha please teach me Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha’s teaching!”

“Māluṅkyaputta, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, almsfood, lodgings, or rebirth in this or that state. These are the four things that give rise to craving in a mendicant. That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

When Māluṅkyaputta had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Māluṅkyaputta became one of the perfected.

AN 4.258 — Kula Sutta — Families

“Mendicants, when families don’t stay wealthy for long, it’s always for one or more of these four reasons. What four? They don’t look for what’s lost; they don’t repair old things; they eat and drink too much; or they put an unethical woman or man in charge. When families don’t stay wealthy for long, it’s always for one or more of these four reasons.

When families do stay wealthy for long, it’s always for one or more of these four reasons. What four? They look for what’s lost; they repair old things; they eat and drink in moderation; and they put an ethical woman or man in charge. When families do stay wealthy for long, it’s always for one or more of these four reasons.”

AN 4.259 — Paṭhamaājānīya Sutta — A Thoroughbred (1st)

“Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and reckoned a factor of kingship. What four? It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned. A fine royal thoroughbred with these four factors is worthy of a king. …

In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? It’s when a mendicant is beautiful, strong, fast, and well proportioned.

And how is a mendicant fast? It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how a mendicant is fast.

And how is a mendicant well proportioned? It’s when a mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick. That’s how a mendicant is well proportioned.

A mendicant with these four qualities … is the supreme field of merit for the world.”

AN 4.260 — Dutiyaājānīya Sutta — A Thoroughbred (2nd)

In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? It’s when a mendicant is beautiful, strong, fast, and well proportioned.

And how is a mendicant well proportioned? It’s when a mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick. That’s how a mendicant is well proportioned.

A mendicant with these four qualities … is the supreme field of merit for the world.”

AN 4.261 — Bala Sutta — Powers

“Mendicants, there are these four powers. What four? The powers of energy, mindfulness, immersion, and wisdom. These are the four powers.”

AN 4.262 — Arañña Sutta — Wilderness

“Mendicants, when a mendicant has four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest. What four? They have sensual, malicious, and cruel thoughts; or they’re witless, dull, and idiotic. When a mendicant possesses these four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest.

When a mendicant has four qualities they’re ready to frequent remote lodgings in the wilderness and the forest. What four? They have thoughts of renunciation, good will, and harmlessness; and they’re wise, bright, and clever. When a mendicant possesses these four qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”

AN 4.263 — Kamma Sutta — Deeds

“When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Blameworthy deeds by way of body, speech, and mind, and blameworthy view. When a foolish, incompetent untrue person possesses these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

When an astute, competent true person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What four? Blameless deeds by way of body, speech, and mind, and blameless view. When an astute, competent true person possesses these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

27. Ways of Performing Deeds

AN 4.264 — Pāṇātipātī Sutta — Killing Living Creatures

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They themselves kill living creatures; they encourage others to kill living creatures; they approve of killing living creatures; and they praise killing living creatures. Someone with these four qualities is placed in hell as if delivered there.

Someone with four qualities is placed in heaven as if delivered there. What four? They don’t themselves kill living creatures; they encourage others to not kill living creatures; they approve of not killing living creatures; and they praise not killing living creatures. Someone with these four qualities is placed in heaven as if delivered there.”

AN 4.265 — Adinnādāyī Sutta — Stealing

“Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They themselves steal … Someone with four qualities is placed in heaven as if delivered there. …

They don’t themselves steal …”

AN 4.266 — Micchācārī Sutta — Misconduct

“… They themselves commit sexual misconduct …

They don’t themselves commit sexual misconduct …”

AN 4.267 — Musāvādī Sutta — Lying

“… They themselves lie …

… They don’t themselves lie …”

AN 4.268 — Pisuṇavācā Sutta — Backbiting

“… They themselves backbite …

… They don’t themselves backbite …”

AN 4.269 — Pharusavācā Sutta — Harsh Speech

“… They themselves speak harshly …

… They don’t themselves speak harshly …”

AN 4.270 — Samphappalāpa Sutta — Talking Nonsense

“… They themselves talk nonsense …

… They don’t themselves talk nonsense …”

AN 4.271 — Abhijjhālu Sutta — Covetousness

“… They themselves are covetous …

… They themselves are content …”

AN 4.272 — Byāpannacitta Sutta — Ill Will

“… They themselves have ill will …

… They themselves have good will …”

AN 4.273 — Micchādiṭṭhi Sutta — Wrong View

“… They themselves have wrong view …

They themselves have right view; they encourage others to have right view; they approve of right view; and they praise right view. Someone with these four qualities is placed in heaven as if delivered there.”

28. Abbreviated Texts Beginning with Greed

AN 4.274 — Satipaṭṭhāna Sutta — Mindfulness Meditation

“For insight into greed, four things should be developed. What four? Firstly, a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. For insight into greed, these four things should be developed.”

AN 4.275 — Sammappadhāna Sutta — Right Efforts

“For insight into greed, four things should be developed. What four? Firstly, a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …so that unskillful qualities that have arisen are given up … so that skillful qualities arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. For insight into greed, these four things should be developed.”

AN 4.276 — Iddhipāda Sutta — Bases of Psychic Power

“For insight into greed, four things should be developed. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. For insight into greed, these four things should be developed.”

AN 4.277–303 — Pariññādi Sutta — Complete Understanding, Etc.

“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, four things should be developed.”

AN 4.304–783 — Dosaabhiññādi Sutta — Insight into Hate, Etc.

The Book of the Fours is finished.

AN 5 — Pañcaka Nipāta — The Book of the Fives

1. Powers of a Trainee

AN 5.1 — Saṅkhitta Sutta — In Brief

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a trainee.

So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.”

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

AN 5.2 — Vitthata Sutta — In Detail

“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom.

And what is the power of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the power of faith.

And what is the power of conscience? It’s when a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. This is called the power of conscience.

And what is the power of prudence? It’s when a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. This is called the power of prudence.

And what is the power of energy? It’s when a noble disciple lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is called the power of energy.

And what is the power of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the power of wisdom. These are the five powers of a trainee.

So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.”

AN 5.3 — Dukkha Sutta — Suffering

“Mendicants, when a mendicant has five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth. What five? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. When a mendicant possesses these five qualities they live unhappily in this very life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.

When a mendicant has five qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth. What five? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. When a mendicant possesses these five qualities they live happily in this very life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”

AN 5.4 — Yathābhata Sutta — Cast Down

“Mendicants, a mendicant with five qualities is placed in hell as if delivered there. What five? It’s when a mendicant is faithless, shameless, imprudent, lazy, and witless. A mendicant with these five qualities is placed in hell as if delivered there.

A mendicant with five qualities is placed in heaven as if delivered there. What five? It’s when a mendicant is faithful, conscientious, prudent, energetic, and wise. A mendicant with these five qualities is placed in heaven as if delivered there.”

AN 5.5 — Sikkhā Sutta — Disrobing

“Mendicants, any monk or nun who resigns the training and returns to a lesser life deserves rebuttal and criticism on five legitimate grounds in this very life. What five? ‘You had no faith, conscience, prudence, energy, or wisdom regarding skillful qualities.’ Any monk or nun who resigns the training and returns to a lesser life deserves rebuttal and criticism on these five legitimate grounds in this very life.

Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in this very life. What five? ‘You had faith, conscience, prudence, energy, and wisdom regarding skillful qualities.’ Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in this very life.”

AN 5.6 — Samāpatti Sutta — Becoming

“Mendicants, you don’t become unskillful as long as faith is established in skillful qualities. But when faith vanishes and faithlessness takes over, you become unskillful.

You don’t become unskillful as long as conscience … prudence … energy … wisdom is established in skillful qualities.

But when wisdom vanishes and witlessness takes over, you become unskillful.”

AN 5.7 — Kāma Sutta — Sensual Pleasures

“Mendicants, sentient beings are mostly charmed by sensual pleasures. When a gentleman has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘a faithful renunciate from a good family’. Why is that? Because a youth can get sensual pleasures of this kind or that. Now, all sensual pleasures are just reckoned as ‘sensual pleasures’, regardless of whether they’re inferior, average, or superior.

Suppose there was a little baby boy who, because of his nursemaid’s negligence, puts a stick or stone in his mouth. The nursemaid would very quickly notice and try to take it out. If that didn’t work, she’d cradle his head with her left hand, and take it out using a hooked finger of her right hand, even if it drew blood. Why is that? I admit she’d know, ‘This will distress the child, there’s no denying.’ Still, it should be done by a nursemaid who wants what’s best for him, out of kindness and sympathy. And when the boy has grown up and has enough sense, his nursemaid would not be concerned about him, thinking: ‘The boy can look after himself. He won’t be negligent.’

In the same way, I still need to look after a mendicant who hasn’t finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities. But when a mendicant has finished developing faith, conscience, prudence, energy, and wisdom regarding skillful qualities, I need not be concerned, thinking: ‘They can look after themselves. They won’t be negligent.’”

AN 5.8 — Cavana Sutta — Failure

“Mendicants, a mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. What five? A mendicant who is faithless … shameless … imprudent … lazy … witless fails, and doesn’t establish themselves in the true teaching. A mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.

A mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. What five? A mendicant who is faithful … conscientious … prudent … energetic … wise doesn’t fail, and establishes themselves in the true teaching. A mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.”

AN 5.9 — Paṭhamaagārava Sutta — Disrespect (1st)

“Mendicants, a disrespectful and irreverent mendicant with five qualities fails, and doesn’t establish themselves in the true teaching. What five? A disrespectful and irreverent mendicant who is faithless … shameless … imprudent … lazy … witless fails, and doesn’t establish themselves in the true teaching. A disrespectful and irreverent mendicant with these five qualities fails, and doesn’t establish themselves in the true teaching.

A respectful and reverent mendicant with five qualities doesn’t fail, and establishes themselves in the true teaching. What five? A respectful and reverent mendicant who is faithful … conscientious … prudent … energetic … wise doesn’t fail, and establishes themselves in the true teaching. A respectful and reverent mendicant with these five qualities doesn’t fail, and establishes themselves in the true teaching.”

AN 5.10 — Dutiyaagārava Sutta — Disrespect (2nd)

“Mendicants, a disrespectful and irreverent mendicant with five qualities can’t achieve growth, improvement, or maturity in this teaching and training. What five? A disrespectful and irreverent mendicant who is faithless … shameless … imprudent … lazy … witless can’t achieve growth, improvement, or maturity in this teaching and training. A disrespectful and irreverent mendicant with these five qualities can’t achieve growth, improvement, or maturity in this teaching and training.

A respectful and reverent mendicant with five qualities can achieve growth, improvement, and maturity in this teaching and training. What five? A respectful and reverent mendicant who is faithful … conscientious … prudent … energetic … wise can achieve growth, improvement, and maturity in this teaching and training. A respectful and reverent mendicant with these five qualities can achieve growth, improvement, and maturity in this teaching and training.”

2. Powers

AN 5.11 — Ananussuta Sutta — Not Learned From Anyone Else

“I claim to have attained perfection and consummation of insight regarding teachings not learned before from another. The Realized One has five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.”

AN 5.12 — Kūṭa Sutta — Peak

“Mendicants, there are these five powers of a trainee. What five? The powers of faith, conscience, prudence, energy, and wisdom. These are the five powers of a trainee. Of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.

It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these five powers of a trainee, the power of wisdom is the chief. It holds and binds everything together.

So you should train like this: ‘We will have the trainee’s powers of faith, conscience, prudence, energy, and wisdom.’ That’s how you should train.”

AN 5.13 — Saṅkhitta Sutta — In Brief

“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers.”

AN 5.14 — Vitthata Sutta — In Detail

“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom.

And what is the power of mindfulness? It’s when a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is called the power of mindfulness.

And what is the power of immersion? It’s when a noble disciple, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is called the power of immersion.

These are the five powers.”

AN 5.15 — Daṭṭhabba Sutta — Should Be Seen

“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom.

And where should the power of faith be seen? In the four factors of stream-entry.

And where should the power of energy be seen? In the four right efforts.

And where should the power of mindfulness be seen? In the four kinds of mindfulness meditation.

And where should the power of immersion be seen? In the four absorptions.

And where should the power of wisdom be seen? In the four noble truths.

These are the five powers.”

AN 5.16 — Punakūṭa Sutta — The Peak, Again

“Mendicants, there are these five powers. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. These are the five powers. Of these five powers, the power of wisdom is the chief. It holds and binds everything together. It’s like a bungalow. The roof-peak is the chief point, which holds and binds everything together. In the same way, of these five powers, the power of wisdom is the chief. It holds and binds everything together.”

AN 5.17 — Paṭhamahita Sutta — One’s Own Welfare

“Mendicants, a mendicant with five qualities is practicing for their own welfare, but not that of others. What five? It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these qualities. A mendicant with these five qualities is practicing for their own welfare, but not that of others.”

AN 5.18 — Dutiyahita Sutta — Welfare of Others (2nd)

“Mendicants, a mendicant with five qualities is practicing for the welfare of others, but not their own. What five? It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these qualities. A mendicant with these five qualities is practicing for the welfare of others, but not their own.”

AN 5.19 — Tatiyahita Sutta — The Welfare of Neither

“Mendicants, a mendicant with five qualities is practicing neither for their own welfare, nor that of others. What five? It’s when a mendicant is not personally accomplished in ethics, immersion, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these qualities. A mendicant with these five qualities is practicing neither for their own welfare, nor that of others.”

AN 5.20 — Catutthahita Sutta — The Welfare of Both

“Mendicants, a mendicant with five qualities is practicing for both their own welfare and that of others. What five? It’s when a mendicant is personally accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. And they encourage others in these qualities. A mendicant with these five qualities is practicing both for their own welfare and that of others.”

3. With Five Factors

AN 5.21 — Paṭhamaagārava Sutta — Disrespect (1st)

“Mendicants, it is quite impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill ethics. Without fulfilling ethics, it’s impossible to fulfill right view. Without fulfilling right view, it’s impossible to fulfill right immersion.

But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill ethics. Having fulfilled ethics, it’s possible to fulfill right view. Having fulfilled right view, it’s possible to fulfill right immersion.”

AN 5.22 — Dutiyaagārava Sutta — Disrespect (2nd)

“Mendicants, it is quite impossible for a disrespectful and irreverent mendicant with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Without fulfilling the practice dealing with supplementary regulations, it’s impossible to fulfill the practice of a trainee. Without fulfilling the practice of a trainee, it’s impossible to fulfill the entire spectrum of ethics. Without fulfilling the entire spectrum of ethics, it’s impossible to fulfill the entire spectrum of immersion. Without fulfilling the entire spectrum of immersion, it’s impossible to fulfill the entire spectrum of wisdom.

But it is quite possible for a respectful and reverent mendicant with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions. Having fulfilled the practice dealing with supplementary regulations, it’s possible to fulfill the practice of a trainee. Having fulfilled the practice of a trainee, it’s possible to fulfill the entire spectrum of ethics. Having fulfilled the entire spectrum of ethics, it’s possible to fulfill the entire spectrum of immersion. Having fulfilled the entire spectrum of immersion, it’s possible to fulfill the entire spectrum of wisdom.”

AN 5.23 — Upakkilesa Sutta — Corruptions

“Mendicants, there are these five corruptions of native gold. When native gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working. What five? Iron, copper, tin, lead, and silver. When native gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.

But when native gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked. Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.

In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not rightly immersed in samādhi for the ending of defilements.

But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is rightly immersed in samādhi for the ending of defilements. You extend your mind to realize by insight each and every thing that can be realized by insight; and you are capable of realizing those things, since each and every one is within range.

If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the realm of divinity.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and heavenly, whether near or far.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I understand the minds of other beings and individuals, having encompassed them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; constricted mind as “constricted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind immersed in samādhi as “mind immersed in samādhi”, and mind not immersed in samādhi as “mind not immersed in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings pass on according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings pass on according to their deeds.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ You’re capable of realizing it, since each and every one is within range.”

AN 5.24 — Dussīla Sutta — Unethical

“Mendicants, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

In the same way, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would all grow to fullness.

In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 5.25 — Anuggahita Sutta — Supported

“Mendicants, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.

What five? It’s when right view is supported by ethics, learning, discussion, serenity, and discernment. When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”

AN 5.26 — Vimuttāyatana Sutta — Opportunities for Freedom

“Mendicants, there are these five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke. What five?

Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. In whatever way the Teacher or a respected spiritual companion teaches Dhamma to that mendicant, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the first opportunity for freedom. If a mendicant stays diligent, keen, and resolute at this time, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.

Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. In whatever way that mendicant teaches Dhamma in detail to others as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the second opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it. In whatever way that mendicant rehearses the teaching in detail as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the third opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. In whatever way that mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fourth opportunity for freedom. …

Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it. But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. In whatever way a mendicant’s meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom, they always feel inspired by the meaning and the teaching in that Dhamma. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed in samādhi. This is the fifth opportunity for freedom. …

These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive at the supreme sanctuary from the yoke.”

AN 5.27 — Samādhi Sutta — Immersion

“Mendicants, develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, five knowledges arise for you personally. What five?

‘This immersion is blissful now, and results in bliss in the future.’ …

‘This immersion is noble and not of the flesh.’ …

‘This immersion is not cultivated by reprobates.’ …

‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ …

‘I mindfully enter into and emerge from this immersion.’ …

Develop limitless immersion, alert and mindful. When you develop limitless immersion, alert and mindful, these five knowledges arise for you personally.”

AN 5.28 — Pañcaṅgika Sutta — With Five Factors

“Mendicants, I will teach you how to develop noble right immersion with five factors. Listen and apply your mind well, I will speak.”

“Yes, sir,” they replied. The Buddha said this:

“And how do you develop noble right immersion with five factors?

Firstly, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. This is the first way to develop noble right immersion with five factors.

Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. This is the second way to develop noble right immersion with five factors.

Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not spread through with cool water. In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. This is the third way to develop noble right immersion with five factors.

Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness. They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. This is the fourth way to develop noble right immersion with five factors.

Furthermore, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. It’s like when someone views someone else. Someone standing might view someone sitting, or someone sitting might view someone lying down. In the same way, the meditation that is a basis for reviewing is properly grasped, focused on, borne in mind, and penetrated with wisdom by a mendicant. This is the fifth way to develop noble right immersion with five factors.

When the noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it. If a strong man was to tip it any which way, would water pour out?”

“Yes, sir.”

“In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it. If a strong man was to open the wall on any side, would water pour out?”

“Yes, sir.”

Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready. A deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes. In the same way, when noble right immersion with five factors is developed and cultivated in this way, a mendicant extends the mind to realize by insight each and every thing that can be realized by insight; and they are capable of realizing those things, since each and every one is within range.

If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the realm of divinity.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘May I recollect many kinds of past lives, with features and details.’ You’re capable of realizing it, since each and every one is within range.

If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’ You’re capable of realizing it, since each and every one is within range.

AN 5.29 — Caṅkama Sutta — Walking Meditation

“Mendicants, there are five benefits of walking meditation. What five? You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long. These are the five benefits of walking meditation.”

AN 5.30 — Nāgita Sutta — With Nāgita

So I have heard. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala. He stayed in a forest near Icchānaṅgala. The brahmins and householders of Icchānaṅgala heard:

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala. He has this good reputation: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. It’s good to see such perfected ones.”

Then, when the night had passed, they took abundant fresh and cooked foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a colossal racket.

Now, at that time Venerable Nāgita was the Buddha’s attendant. Then the Buddha said to Nāgita, “Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!”

“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many fresh and cooked foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the mendicant Saṅgha.”

“Nāgita, may I never become famous. May fame not come to me. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Sir, may the Blessed One please relent now! May the Holy One relent! Now is the time for the Buddha to relent. Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. It’s like when the heavens rain heavily and the water flows downhill. In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way. Why is that? Because of the Buddha’s ethics and wisdom.”

What you eat, drink, chew, and taste ends up as excrement and urine. This is its outcome.

When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise. This is its outcome.

When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized. This is its outcome.

When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized. This is its outcome.

When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized. This is its outcome.”

4. With Sumanā

AN 5.31 — Sumana Sutta — With Sumanā

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, suppose there were two disciples equal in faith, ethics, and wisdom. One is a giver, one is not. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. When they have become gods, would there be any distinction or difference between them?”

“There would be, Sumanā,” said the Buddha.

“As a god, the one who was a giver surpasses the other in five respects: heavenly lifespan, beauty, happiness, glory, and sovereignty. As a god, the one who was a giver surpasses the other in these five respects.”

“But sir, if they pass away from there and come back to this place as human beings, would there still be any distinction or difference between them?”

“There would be, Sumanā,” said the Buddha.

“As a human being, the one who was a giver surpasses the other in five respects: human lifespan, beauty, happiness, glory, and sovereignty. As a human being, the one who was a giver surpasses the other in these five respects.”

“But sir, if they both go forth from the lay life to homelessness, would there still be any distinction or difference between them?”

“There would be, Sumanā,” said the Buddha.

“As a renunciate, the one who was a giver surpasses the other in five respects. They usually use only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. As a renunciate, the one who was a giver surpasses the other in these five respects.”

“But sir, if they both attain perfection, as perfected ones would there still be any distinction or difference between them?”

“In that case, I say there is no difference between the freedom of one and the freedom of the other.”

“It’s incredible, sir, it’s amazing! This is quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.”

“That’s so true, Sumanā. It’s quite enough to justify giving gifts and making merit. For merit is helpful for those who have become gods, human beings, and renunciates.”

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

“The moon so immaculate,
journeying across the dimension of space;
outshines with its radiance
all the world’s stars.

So too, a faithful individual,
perfect in ethics,
outshines with their generosity
all the world’s stingy people.

The thundering rain cloud,
its hundred peaks wreathed in lightning,
pours down over the rich earth,
soaking the uplands and valleys.

Even so, an astute person accomplished in vision,
a disciple of the fully awakened Buddha,
surpasses a stingy person
in five respects:

long life and fame,
beauty and happiness.
Lavished with riches,
they depart to rejoice in heaven.”

AN 5.32 — Cundī Sutta — With Cundī

At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, my brother, Prince Cunda, says this: ‘Take a woman or man who goes for refuge to the Buddha, the teaching, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’ And so I ask the Buddha: Sir, what kind of teacher should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of teaching should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of Saṅgha should you have confidence in so as to be reborn in a good place, not a bad place, when the body breaks up, after death? Sir, what kind of ethics should you fulfill so as to be reborn in a good place, not a bad place, when the body breaks up, after death?”

“Cundī, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

The ethical conduct loved by the noble ones is said to be the best of all ethics. It is intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Those who fulfill the ethics loved by the noble ones fulfill the best. Fulfilling the best, the result is the best.

For those who, knowing the best teaching,
base their confidence on the best—
confident in the best Awakened One,
supremely worthy of a religious donation;

confident in the best teaching,
the bliss of fading and stilling;
confident in the best Saṅgha,
the supreme field of merit—

giving gifts to the best,
the best of merit grows:
the best lifespan, beauty,
fame, reputation, happiness, and strength.

An intelligent person gives to the best,
settled on the best teaching.
When they become a god or human,
they rejoice at reaching the best.”

AN 5.33 — Uggaha Sutta — With Uggaha

At one time the Buddha was staying near Bhaddiya in Jātiyā Wood.

Then Uggaha, Meṇḍaka’s grandson, went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, would the Buddha, together with three other monks, please accept tomorrow’s meal from me?” The Buddha consented with silence. Then, knowing that the Buddha had consented, Uggaha rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat down on the seat spread out. Then Uggaha served and satisfied the Buddha with his own hands with delicious fresh and cooked foods.

When the Buddha had eaten and washed his hand and bowl, Uggaha sat down to one side, and said to him, “Sir, these girls of mine will be going to their husbands’ families. May the Buddha please advise and instruct them. It will be for their lasting welfare and happiness.”

Then the Buddha said to those girls:

“So, girls, you should train like this: ‘Our parents will give us to a husband wanting what’s best, out of kindness and sympathy. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’ That’s how you should train.

So, girls, you should train like this: ‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’ That’s how you should train.

So, girls, you should train like this: ‘We will be deft and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’ That’s how you should train.

So, girls, you should train like this: ‘We will know what work our husband’s domestic bondservants, servants, and workers have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of fresh and cooked foods.’ That’s how you should train.

So, girls, you should train like this: ‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’ That’s how you should train. When they possess these five qualities, ladies—when their body breaks up, after death—are reborn in company with the Gods of the Agreeable Host.

She’d never look down on her husband,
who’s always eager to work hard,
always looking after her,
and bringing whatever she wants.

And a good woman never scolds her husband
with jealous words.
Being astute, she reveres
those respected by her husband.

She gets up early, works tirelessly,
and manages the domestic help.
She’s agreeable to her husband,
and preserves his wealth.

A lady who fulfills these duties
according to her husband’s desire,
is reborn among the gods
called ‘Agreeable’.”

AN 5.34 — Sīhasenāpati Sutta — With General Sīha

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then General Sīha went up to the Buddha, bowed, sat down to one side, and asked him, “Sir, can you point out a fruit of giving that’s apparent in the present life?”

“I can, Sīha,” said the Buddha.

“A giver, a donor is dear and beloved to many people. This is a fruit of giving that’s apparent in the present life.

Furthermore, good and true persons associate with a giver. This is another fruit of giving that’s apparent in the present life.

Furthermore, a giver gains a good reputation. This is another fruit of giving that’s apparent in the present life.

Furthermore, a giver enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is another fruit of giving that’s apparent in the present life.

Furthermore, when a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is a fruit of giving to do with lives to come.”

When he said this, General Sīha said to the Buddha, “When it comes to those four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. I’m a giver, a donor, and am dear and beloved to many people. I’m a giver, and good and true persons associate with me. I’m a giver, and I have this good reputation: ‘General Sīha gives, serves, and attends on the Saṅgha.’ I’m a giver, and I enter any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. When it comes to these four fruits of giving that are apparent in the present life, I don’t rely on faith in the Buddha, for I know them too. But when the Buddha says: ‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on faith in the Buddha.”

“That’s so true, Sīha! That’s so true! When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

Giving, you’re loved and befriended by many people.
You get a good reputation, and your fame grows.
A generous man enters an assembly
bold and self-assured.

So an astute person, seeking happiness, would give gifts,
having driven out the stain of stinginess.
They live long in the Third Heaven,
enjoying the company of the gods.

Having taken the opportunity to do good, when they pass from here
they wander radiant in the Garden of Delight.
There they delight, rejoice, and enjoy themselves,
provided with the five kinds of sensual stimulation.
Having practiced the word of the unattached, the unaffected,
disciples of the Holy One rejoice in heaven.”

AN 5.35 — Dānānisaṁsa Sutta — The Benefits of Giving

“Mendicants, there are five benefits of giving. What five? A giver, a donor is dear and beloved by many people. Good and true persons associate with them. They get a good reputation. They don’t neglect a layperson’s duties. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits of giving.

Giving, one is loved,
and follows the way of the good.
The good, disciplined spiritual practitioners
always associate with you.

They teach you the Dhamma
that casts aside all suffering.
Having understood this teaching,
the undefiled one is fully extinguished.”

AN 5.36 — Kāladāna Sutta — Timely Gifts

“Mendicants, there are these five timely gifts. What five? A gift to a visitor. A gift to someone setting out on a journey. A gift to someone who is sick. A gift at a time of famine. Presenting the freshly harvested grains and fruits first to those who are ethical. These are the five timely gifts.

The wise give at the right time,
being bountiful and rid of stinginess.
A religious donation at the right time
to the noble ones, upright and unaffected,

given with a clear and confident mind,
is indeed abundant.
Those who rejoice at that,
or do other services,
don’t miss out on the offering;
they too have a share in the merit.

So you should give without holding back,
where a gift is very fruitful.
The good deeds of sentient beings
support them in the next world.”

AN 5.37 — Bhojana Sutta — Food

“Mendicants, when a giver gives food, they give the recipients five things. What five? Long life, beauty, happiness, strength, and eloquence.

Giving long life, they have long life as a god or human.

Giving beauty, they have beauty as a god or human.

Giving happiness, they have happiness as a god or human.

Giving strength, they have strength as a god or human.

Giving eloquence, they are eloquent as a god or human.

When a giver gives food, they give the recipients five things.

Being attentive, one is a giver of life, strength,
beauty, and eloquence.
An intelligent giver of happiness
gains happiness in return.

Giving life, strength, beauty,
happiness, and eloquence,
they’re long-lived and famous
wherever they’re reborn.”

AN 5.38 — Saddha Sutta — Faith

“Mendicants, a faithful gentleman gets five benefits. What five? The true persons in the world show sympathy first to the faithful, not so much to the unfaithful. They first approach the faithful, not so much the unfaithful. They first receive alms from the faithful, not so much the unfaithful. They first teach Dhamma to the faithful, not so much the unfaithful. When their body breaks up, after death, the faithful are reborn in a good place, a heavenly realm. A faithful gentleman gets these five benefits.

Suppose there was a great banyan tree at a level crossroads. It would become a refuge for birds from all around. In the same way, a faithful gentleman becomes a refuge for many people—monks, nuns, laywomen, and laymen.

With its branches, leaves, and fruit,
a great tree with its strong trunk,
firmly-rooted and fruit-bearing,
supports many birds.

It’s a lovely place,
frequented by the sky-soarers.
Those that need shade go in the shade,
those that need fruit enjoy the fruit.

So too, a faithful individual
is perfect in ethics,
placid in manner and amenable,
gentle, courteous, and tender.

Those free of greed, freed of hate,
free of delusion, undefiled,
fields of merit for the world,
associate with such a person.

They teach them the Dhamma,
that casts aside all suffering.
Having understood this teaching,
the undefiled one is fully extinguished.”

AN 5.39 — Putta Sutta — A Child

“Mendicants, parents see five reasons to wish for the birth of a child in the family. What five? Since we looked after them, they’ll look after us. They’ll do their duty for us. The family customs will last. They’ll take care of the inheritance. Or else when we have passed away they’ll give an offering on our behalf. Parents see these five reasons to wish for the birth of a child in the family.

Seeing five reasons,
astute people wish for a child.
Since we looked after them, they’ll look after us.
They’ll do their duty for us.

The family customs will last.
They’ll take care of the inheritance.
Or else when we have passed away
they’ll give an offering on our behalf.

Seeing these five reasons
astute people wish for a child.
And so true persons,
grateful and thankful,

look after their parents,
remembering past deeds.
They do for their parents,
as their parents did for them in the past.

Following their advice, looking after those who raised them,
the family customs are not lost.
Faithful, accomplished in ethics,
such a child is praiseworthy.”

AN 5.40 — Mahāsālaputta Sutta — Great Sal Trees

“Mendicants, great sal trees grow in five ways supported by the Himalayas, the king of mountains. What five? The branches, leaves, and foliage; the bark; the shoots; the softwood; and the hardwood. Great sal trees grow in these five ways supported by the Himalayas, the king of mountains.

In the same way, a family grows in five ways supported by a family head with faith. What five? Faith, ethics, learning, generosity, and wisdom. A family grows in these five ways supported by a family head with faith.

Supported by the rocky mountain
in the wilds, the formidable forest,
the tree grows
to become lord of the forest.

So too, when the family head
is ethical and faithful,
supported by them, they grow:
children, partners, and kin,
colleagues, relatives,
and those dependent for their livelihood.

Seeing the ethical conduct of the virtuous,
the generosity and good deeds,
those who see clearly
do likewise.

Having practiced the teaching here,
the path that goes to a good place,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”

5. With King Muṇḍa

AN 5.41 — Ādiya Sutta — Getting Rich

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, there are these five reasons to get rich. What five?

Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—a noble disciple makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … This is the first reason to get rich.

Furthermore, with his legitimate wealth he makes his friends and colleagues happy … This is the second reason to get rich.

Furthermore, with his legitimate wealth he protects himself against losses from such things as fire, water, kings, bandits, or unloved heirs. He keeps himself safe. This is the third reason to get rich.

Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is the fourth reason to get rich.

These are the five reasons to get rich.

Now if the riches a noble disciple gets for these five reasons run out, he thinks: ‘So, the riches I have obtained for these reasons are running out.’ And so he has no regrets.

But if the riches a noble disciple gets for these five reasons increase, he thinks: ‘So, the riches I have obtained for these reasons are increasing.’ And so he has no regrets in both cases.

‘I’ve enjoyed my wealth, supporting those who depend on me;
I’ve overcome losses;
I’ve given uplifting religious donations;
and made the five spirit-offerings.
I have looked after the ethical and
disciplined spiritual practitioners.

I’ve achieved the goal
for which an astute layperson
wishes to gain wealth.
I don’t regret what I’ve done.’

A mortal man who recollects this
stands firm in the teaching of the noble ones.
They’re praised in this life by the astute,
and they depart to rejoice in heaven.”

AN 5.42 — Sappurisa Sutta — A True Person

“Mendicants, a true person is born in a family for the benefit, welfare, and happiness of the people. For the benefit, welfare, and happiness of mother and father; children and partners; bondservants, workers, and staff; friends and colleagues; and ascetics and brahmins.

It’s like a great rain cloud, which nourishes all the crops for the benefit, welfare, and happiness of the people. In the same way, a true person is born in a family for the benefit, welfare, and happiness of the people. …

The gods protect one who is guarded by principle,
who uses their wealth for the welfare of the many.
One who is learned, with precepts and observances intact,
and steady in principle, doesn’t lose their reputation.

Firm in principle, accomplished in ethical conduct,
truthful, conscientious;
like a pendant of Black Plum River gold,
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they’re praised.”

AN 5.43 — Iṭṭha Sutta — Likable

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, these five things, which are likable, desirable, and agreeable are hard to get in the world. What five? Long life, beauty, happiness, fame, and heaven. These are the five things, which are likable, desirable, and agreeable, but hard to get in the world.

And I say that these five things are not got by supplication or wishing for them. If they were, who would lack them?

A noble disciple who wants to live long ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to long life. For by practicing that way they gain long life as a god or a human being.

A noble disciple who wants to be beautiful ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to beauty. For by practicing that way they gain beauty as a god or a human being.

A noble disciple who wants to be happy ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to happiness. For by practicing that way they gain happiness as a god or a human being.

A noble disciple who wants to be famous ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to fame. For by practicing that way they gain fame as a god or a human being.

A noble disciple who wants to go to heaven ought not pray for it, or hope for it, or pine for it. Instead, they should practice the way that leads to heaven. For by practicing that way they gain heaven, they are one who gains the heavens.

For one who desires lofty delights
again and again—
long life, beauty, fame and reputation,
heaven, and an eminent family—

the astute praise diligence
in making merit.
Being diligent, an astute person
secures both benefits:

the benefit in this life,
and in lives to come.
An attentive one, comprehending the meaning,
is said to be astute.”

AN 5.44 — Manāpadāyī Sutta — Agreeable

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat down on the seat spread out.

Then Ugga went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My sal flower porridge is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

“Sir, I have heard and learned this in the presence of the Buddha: ‘The giver of the agreeable gets the agreeable.’ My pork with jujube is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

“… My fried vegetable stalks are agreeable: may the Buddha please accept them from me out of sympathy.” So the Buddha accepted them out of sympathy.

“… My boiled fine rice with the dark grains picked out, served with many soups and sauces is agreeable: may the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

“… My cloths imported from Kāsi are agreeable: may the Buddha please accept them from me out of sympathy.” So the Buddha accepted them out of sympathy.

“… My couch spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable. But, sir, I know that this is not proper for the Buddha. However, this plank of sandalwood is worth over a thousand dollars. May the Buddha please accept it from me out of sympathy.” So the Buddha accepted it out of sympathy.

And then the Buddha rejoiced with Ugga with these verses of appreciation:

“The giver of the agreeable gets the agreeable,
enthusiastically giving clothing, bedding,
food and drink, and various requisites
to those of sincere conduct.

Knowing the perfected ones to be like a field
for what’s given, offered and not held back,
a true person gives what’s hard to give:
the giver of the agreeable gets the agreeable.”

And then the Buddha, having rejoiced with Ugga with these verses of appreciation, rose from his seat and left.

Then after some time Ugga passed away, and was reborn in a host of mind-made gods. At that time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then, late at night, the glorious godling Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him, “Ugga, I trust it is all you wished?”

“Sir, it is indeed just as I wished.” Then the Buddha addressed Ugga in verse:

“The giver of the agreeable gets the agreeable,
the giver of the foremost gets the foremost,
the giver of the excellent gets the excellent,
the giver of the best gets the best.

A person who gives the foremost,
the excellent, the best:
they’re long-lived and famous
wherever they’re reborn.”

AN 5.45 — Puññābhisanda Sutta — Overflowing Merit

“Mendicants, there are these five kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

What five? When a mendicant enters and remains in a limitless immersion of the heart while using a robe … almsfood … lodging … bed and chair … medicines and supplies for the sick, the overflowing of merit for the donor is limitless …

These are the five kinds of overflowing merit, overflowing goodness. They nurture happiness, and are conducive to heaven, ripening in happiness, and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.

When a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

It’s like trying to grasp how much water is in the ocean. It’s not easy to say: ‘This is how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are.’ It’s simply reckoned as an incalculable, immeasurable, great mass of water.

In the same way, when a noble disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have: ‘This is how much this overflowing merit … leads to happiness.’ It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

So too, when a person gives food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

AN 5.46 — Sampadā Sutta — Success

“Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.”

AN 5.47 — Dhana Sutta — Wealth

“Mendicants, there are these five kinds of wealth. What five? The wealth of faith, ethics, learning, generosity, and wisdom.

And what is the wealth of faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called the wealth of faith.

And what is the wealth of ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called the wealth of ethics.

And what is the wealth of learning? It’s when a noble disciple is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically. This is called the wealth of learning.

And what is the wealth of generosity? It’s when a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called the wealth of generosity.

And what is the wealth of wisdom? It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is called the wealth of wisdom.

These are the five kinds of wealth.

Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

So let the wise devote themselves
to faith, ethical behavior,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”

AN 5.48 — Alabbhanīyaṭhāna Sutta — Things That Cannot Be Had

“Mendicants, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

An unlearned ordinary person has someone liable to old age who grows old. But they don’t reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

A learned noble disciple has someone liable to old age who grows old. So they reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to old age who grows old. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. So they reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, pass away and are reborn, they all have someone liable to perishing who perishes. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

Sorrowing and lamenting
doesn’t do even a little bit of good.
When they know that you’re sad,
your enemies are encouraged.

When an astute person doesn’t waver in the face of adversity,
as they’re able to evaluate what’s beneficial,
their enemies suffer,
seeing that their normal expression doesn’t change.

Prayers, recitations, fine sayings,
or charity of woven rugs:
if by means of any such things you benefit,
then by all means keep doing them.

But if you understand that ‘this good thing
can’t be had by me or by anyone else’,
you should accept it without sorrowing, thinking:
‘The deed is powerful. What can I do now?’”

AN 5.49 — Kosala Sutta — The King of Kosala

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then King Pasenadi of Kosala went up to the Buddha, bowed, and sat down to one side.

Then a man went up to the king and whispered in his ear, “Your Majesty, Queen Mallikā has passed away.”

When this was said, King Pasenadi was miserable and sad. He sat with his shoulders drooping, downcast, depressed, with nothing to say.

Knowing this, the Buddha said to him, “Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The deed is powerful. What can I do now?’”

AN 5.50 — Nārada Sutta — With Nārada

At one time Venerable Nārada was staying near Pāṭaliputta, in the Chicken Monastery.

Now at that time King Muṇḍa’s dear and beloved Queen Bhaddā had just passed away. And since that time, the king did not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he brooded over Queen Bhaddā’s corpse.

Then King Muṇḍa addressed Piyaka, the keeper of the treasury,

“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron casket filled with oil. Then close it up with another casket, so that we can view Queen Bhaddā’s body even longer.”

“Yes, Your Majesty,” replied Piyaka, and he did as the king instructed.

Then it occurred to Piyaka, “King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. Since then the king does not bathe, anoint himself, eat his meals, or apply himself to his work. Day and night he broods over Queen Bhaddā’s corpse. Now, what ascetic or brahmin might the king pay homage to, whose teaching could help the king give up sorrow’s arrow?”

Then it occurred to Piyaka, “This Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if King Muṇḍa was to pay homage to Venerable Nārada? Hopefully when he hears Nārada’s teaching, the king could give up sorrow’s arrow.”

Then Piyaka went to the king and said to him, “Your Majesty, this Venerable Nārada is staying in the Chicken Monastery at Pāṭaliputta. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ What if Your Majesty was to pay homage to Venerable Nārada? Hopefully when you hear Nārada’s teaching, you could give up sorrow’s arrow.”

“Well then, my good Piyaka, let Nārada know. For how on earth could one such as I presume to visit an ascetic or brahmin in my realm without letting them know beforehand?”

“Yes, Your Majesty,” replied Piyaka. He went to Nārada, bowed, sat down to one side, and said to him, “Sir, King Muṇḍa’s dear and beloved Queen Bhaddā has passed away. And since she passed away, the king has not bathed, anointed himself, eaten his meals, or got his business done. Day and night he broods over Queen Bhaddā’s corpse. Sir, please teach the king so that, when he hears your teaching, he can give up sorrow’s arrow.”

“Please, Piyaka, let the king come at his convenience.”

Then Piyaka rose from his seat, bowed, and respectfully circled Venerable Nārada, keeping him on his right, before going to the king and saying, “Your Majesty, the request for an audience with Venerable Nārada has been granted. Please, Your Majesty, go at your convenience.”

“Well then, my good Piyaka, harness the finest chariots.”

“Yes, Your Majesty,” replied Piyaka. He did so, then told the king:

“Your Majesty, the finest chariots are harnessed. Please, Your Majesty, go at your convenience.”

Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery. He went by carriage as far as the terrain allowed, then descended and entered the monastery on foot. Then the king went up to Nārada, bowed, and sat down to one side. Then Nārada said to him:

“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. What five? That someone liable to old age should not grow old. … That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …

An unlearned ordinary person has someone liable to old age who grows old. But they don’t reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

Furthermore, an unlearned ordinary person has someone liable to sickness … death … ending … perishing. But they don’t reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they sorrow and wail and lament, beating their breast and falling into confusion. This is called an unlearned ordinary person struck by sorrow’s poisoned arrow, who only mortifies themselves.

A learned noble disciple has someone liable to old age who grows old. So they reflect on old age: ‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to old age grows old, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

Furthermore, a learned noble disciple has someone liable to sickness … death … ending … perishing. So they reflect on perishing: ‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, pass away and are reborn. If I were to sorrow and wail and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my physical appearance would deteriorate. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’ And so, when someone liable to perishing perishes, they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is called a learned noble disciple who has drawn out sorrow’s poisoned arrow, struck by which unlearned ordinary people only mortify themselves. Sorrowless, free of thorns, that noble disciple only extinguishes themselves.

These are the five things that cannot be had by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

Sorrowing and lamenting
doesn’t do even a little bit of good.
When they know that you’re sad,
your enemies are encouraged.

When an astute person doesn’t waver in the face of adversity,
as they’re able to evaluate what’s beneficial,
their enemies suffer,
seeing that their normal expression doesn’t change.

Chants, recitations, fine sayings,
or charity of woven rugs:
if by means of any such things you benefit,
then by all means keep doing them.

But if you understand that ‘this good thing
can’t be had by me or by anyone else’,
you should accept it without sorrowing, thinking:
‘The deed is powerful. What can I do now?’”

When he said this, King Muṇḍa said to Venerable Nārada, “Sir, what is the name of this exposition of the teaching?”

“Great king, this exposition of the teaching is named ‘Pulling Out Sorrow’s Arrow’.”

“Indeed, sir, this is the pulling out of sorrow’s arrow! Hearing this exposition of the teaching, I’ve given up sorrow’s arrow.”

Then King Muṇḍa addressed Piyaka, the keeper of the treasury, “Well then, my good Piyaka, cremate Queen Bhaddā’s corpse and build a monument. From this day forth, I will bathe, anoint myself, eat my meals, and apply myself to my work.”

6. Hindrances

AN 5.51 — Āvaraṇa Sutta — Obstacles

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

Take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, displaced, and separated. The river would no longer flow swiftly, going far, carrying all before it.

In the same way, take a mendicant who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It is not possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

Take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.

Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, displaced, and separated. The river would keep flowing swiftly for a long way, carrying all before it.

In the same way, take a mendicant who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.”

AN 5.52 — Akusalarāsi Sutta — A Heap of the Unskillful

“Mendicants, rightly speaking, you’d call the five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Rightly speaking, you’d call these five hindrances a ‘heap of the unskillful’. For these five hindrances are entirely a heap of the unskillful.”

AN 5.53 — Padhāniyaṅga Sutta — Factors That Support Meditation

“Mendicants, there are these five factors that support meditation. What five?

It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

These are the five factors that support meditation.”

AN 5.54 — Samaya Sutta — Times Good for Meditation

“Mendicants, there are five times that are not good for meditation. What five?

Firstly, a mendicant is old, overcome with old age. This is the first time that’s not good for meditation.

Furthermore, a mendicant is sick, overcome by sickness. This is the second time that’s not good for meditation.

Furthermore, there’s a famine, a bad harvest, so it’s hard to get almsfood, and not easy to keep going by collecting alms. This is the third time that’s not good for meditation.

Furthermore, there’s peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. This is the fourth time that’s not good for meditation.

Furthermore, there’s a schism in the Saṅgha. When the Saṅgha is split, they abuse, insult, block, and forsake each other. This doesn’t inspire confidence in those without it, and it causes some with confidence to change their minds. This is the fifth time that’s not good for meditation.

These are the five times that are not good for meditation.

There are five times that are good for meditation. What five?

Firstly, a mendicant is a youth, young, with pristine black hair, blessed with youth, in the prime of life. This is the first time that’s good for meditation.

Furthermore, they are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. This is the second time that’s good for meditation.

Furthermore, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. This is the third time that’s good for meditation.

Furthermore, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. This is the fourth time that’s good for meditation.

Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation. When the Saṅgha is in harmony, they don’t abuse, insult, block, or forsake each other. This inspires confidence in those without it, and increases confidence in those who have it. This is the fifth time that’s good for meditation.

These are the five times that are good for meditation.”

AN 5.55 — Mātāputta Sutta — Mother and Son

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

Now, at that time a mother and son had both entered the rainy season residence at Sāvatthī, as a monk and a nun. They wanted to see each other often. The mother wanted to see her son often, and the son his mother. Seeing each other often, they became close. Being so close, they became intimate. And being intimate, lust overcame them. With their minds swamped by lust, without resigning the training and declaring their inability to continue, they had sex.

Then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“Mendicants, how could that futile man imagine that a mother cannot lust for her son, or that a son cannot lust for his mother? Compared to the sight of a woman, I do not see a single sight that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. Sentient beings are lustful, greedy, tied, infatuated, and attached to the sight of a woman. They sorrow for a long time under the sway of a woman’s sight.

Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, sensuous, intoxicating, captivating, and infatuating, and such an obstacle to reaching the supreme sanctuary from the yoke. Sentient beings are lustful, greedy, tied, infatuated, and attached to the touch of a woman. They sorrow for a long time under the sway of a woman’s touch.

When a woman walks, she occupies a man’s mind. When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind. For if anyone should be rightly called ‘an all-round snare of Māra’, it’s ladies.

You might chat with someone who has knife in hand.
You might even chat with a goblin.
You might sit close by a viper,
whose bite would take your life.
But never should you chat
one on one with a lady.

They captivate the unmindful
with a glance and a smile.
Or scantily clad,
they speak charming words.
It’s not good to sit with such a person,
even if she’s injured or dead.

These five kinds of sensual stimulation
are apparent in a woman’s body:
sights, sounds, tastes, smells,
and touches so delightful.

Those swept away by the flood of sensual pleasures,
not comprehending them,
are governed by transmigration—
time and destination, and life after life.

But those who fully understand sensual pleasures
live fearing nothing from any quarter.
They are those in the world who’ve crossed over,
having reached the ending of defilements.”

AN 5.56 — Upajjhāya Sutta — Mentor

Then a mendicant went up to his own mentor, and said, “Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.”

Then that mendicant took his protégé to the Buddha, bowed, sat down to one side, and said to him, “Sir, this mendicant says this: ‘Now, sir, my body feels like it’s drugged. I’m disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill my mind. I lead the spiritual life dissatisfied, and have doubts about the teachings.’”

“That’s how it is, mendicant, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful qualities, and you don’t pursue the development of the qualities on the side of awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the teachings don’t spring to mind, and dullness and drowsiness fill your mind. You lead the spiritual life dissatisfied, and have doubts about the teachings.

So you should train like this: ‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’ That’s how you should train.”

When that mendicant had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

Then that mendicant, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And that mendicant became one of the perfected.

When that mendicant had attained perfection, he went up to his own mentor, and said, “Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.”

Then that mendicant took his protégé to the Buddha, bowed, sat down to one side, and said to him, “Sir, this mendicant says this: ‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill my mind. I lead the spiritual life satisfied, and have no doubts about the teachings.’”

“That’s how it is, mendicant, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful qualities, and you pursue the development of the qualities on the side of awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the teachings spring to mind, and dullness and drowsiness don’t fill your mind. You lead the spiritual life satisfied, and have no doubts about the teachings.

So you should train like this: ‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful qualities, and pursue the development of the qualities on the side of awakening in the evening and toward dawn.’ That’s how you should train.”

AN 5.57 — Abhiṇhapaccavekkhitabbaṭhāna Sutta — Subjects for Regular Reviewing

“Mendicants, a woman or a man, a layperson or a renunciate should often review these five subjects. What five?

‘I am liable to grow old, I am not exempt from old age.’ A woman or a man, a layperson or a renunciate should often review this.

‘I am liable to get sick, I am not exempt from sickness.’ …

‘I am liable to die, I am not exempt from death.’ …

‘I must be parted and separated from all I hold dear and beloved.’ …

‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.

I shall be the heir of whatever deeds I do, whether good or bad.’ A woman or a man, a layperson or a renunciate should often review this.

What is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’? There are sentient beings who, intoxicated with the vanity of youth, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of youth, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing this: ‘I am liable to grow old, I am not exempt from old age’.

What is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’? There are sentient beings who, drunk on the vanity of health, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of health, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to get sick, I am not exempt from sickness’.

What is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’? There are sentient beings who, drunk on the vanity of life, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up the vanity of life, or at least reduce it. This is the advantage of often reviewing this: ‘I am liable to die, I am not exempt from death’.

What is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’? There are sentient beings who, aroused by desire and lust for their dear and beloved, do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up desire and lust for their dear and beloved, or at least reduce it. This is the advantage of often reviewing this: ‘I must be parted and separated from all I hold dear and beloved’.

What is the advantage of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad’? There are sentient beings who do bad things by way of body, speech, and mind. Reviewing this subject often, they entirely give up bad conduct, or at least reduce it. This is the advantage for a woman or a man, a layperson or a renunciate of often reviewing like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge. I shall be the heir of whatever deeds I do, whether good or bad.’

Then that noble disciple reflects: ‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

‘It’s not just me who shall be the owner of my deeds and heir to my deeds. For all sentient beings shall be the owners of their deeds and heirs to their deeds, as long as they come and go, pass away and are reborn.’ When they review this subject often, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

For others, sickness is natural,
and so are old age and death.
Though this is how their nature is,
ordinary people feel disgusted.

If I were to be disgusted
with creatures whose nature is such,
it would not be appropriate for me,
since my life is just the same.

Living in such a way,
I understood the truth without attachments.
I mastered all vanities—
of health, of youth,

and even of life—
seeing renunciation as sanctuary.
Zeal sprang up in me
as I looked to extinguishment.

Now I’m unable
to indulge in sensual pleasures;
there’s no turning back,
I’m committed to the spiritual life.”

AN 5.58 — Licchavikumāraka Sutta — The Licchavi Youths

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. Then after the meal, on his return from almsround, he plunged deep into the Great Wood and sat at the root of a tree for the day’s meditation.

Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree. When they saw him, they put down their strung bows, dispatched their hounds to one side, and went up to him. They bowed and silently paid homage to the Buddha with cupped palms.

Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with cupped palms. Seeing this, he went up to the Buddha, bowed, sat down to one side, and expressed this heartfelt sentiment, “They will become Vajjis! They will become Vajjis!”

“But Mahānāma, why do you say that they will become Vajjis?”

“Sir, these Licchavi youths are violent, harsh, and brash. Whenever sweets are left out for families—sugarcane, jujube fruits, pancakes, pies, or fritters—they filch them and eat them up. And they hit women and girls of good families on their backs. But now they’re silently paying homage to the Buddha with cupped palms.”

“Mahānāma, you can expect only growth, not decline, when you find five qualities in any gentleman—whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

What five?

Firstly, a gentleman uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father. Honored in this way, his mother and father love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by his mother and father, you can expect only growth, not decline.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff. Honored in this way, his wives and children, bondservants, workers, and staff love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by his wives and children, bondservants, workers, and staff, you can expect only growth, not decline.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with. Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate the deities who receive spirit-offerings. Honored in this way, the deities who receive spirit-offerings love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by the deities, you can expect only growth, not decline.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate ascetics and brahmins. Honored in this way, ascetics and brahmins love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by ascetics and brahmins, you can expect only growth, not decline.

You can expect only growth, not decline, when you find these five qualities in any gentleman—whether he’s an anointed aristocratic king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.

He’s always dutiful to his mother and father,
and for the good of his wives and children.
He looks after those in his household,
and those dependent on him for their livelihood.

A bountiful and ethical person
looks after the welfare of relatives—
both those who have passed away,
and those alive at present.

While living at home, an astute person
uses legitimate means to give rise to joy
for ascetics, brahmins,
and also the gods.

Having done good,
he’s venerable and praiseworthy.
They praise him in this life,
and he departs to rejoice in heaven.”

AN 5.59 — Paṭhamavuḍḍhapabbajita Sutta — Gone Forth When Old (1st)

“Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is sophisticated, well-presented, and learned, who can teach Dhamma, and has memorized the monastic law. It’s hard to find someone gone forth when old who possesses these five qualities.”

AN 5.60 — Dutiyavuḍḍhapabbajita Sutta — Gone Forth When Old (2nd)

“Mendicants, it’s hard to find someone gone forth when old who has five qualities. What five? It’s hard to find someone gone forth when old who is easy to admonish, retains what they learn, and learns respectfully, who can teach the Dhamma, and has memorized the monastic law. It’s hard to find someone gone forth when old who possesses these five qualities.”

7. Perceptions

AN 5.61 — Paṭhamasaññā Sutta — Perceptions (1st)

“Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

AN 5.62 — Dutiyasaññā Sutta — Perceptions (2nd)

“Mendicants, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. These five perceptions, when developed and cultivated, are very fruitful and beneficial. They have freedom from death as their objective and culmination.”

AN 5.63 — Paṭhamavaḍḍhi Sutta — Growth (1st)

“Mendicants, a male noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? He grows in faith, ethics, learning, generosity, and wisdom. A male noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

He who grows in faith and ethics,
wisdom, and both generosity and learning—
a good man such as he sees clearly,
and takes on what is essential for himself in this life.”

AN 5.64 — Dutiyavaḍḍhi Sutta — Growth (2nd)

“Mendicants, a female noble disciple who grows in five ways grows nobly, taking on what is essential and excellent in this life. What five? She grows in faith, ethics, learning, generosity, and wisdom. A female noble disciple who grows in these five ways grows nobly, taking on what is essential and excellent in this life.

She who grows in faith and ethics,
wisdom, and both generosity and learning—
a virtuous laywoman such as she
takes on what is essential for herself in this life.”

AN 5.65 — Sākaccha Sutta — Discussion

“Mendicants, a mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five?

A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

They’re personally accomplished in immersion, and they answer questions that come up when discussing accomplishment in immersion.

They’re personally accomplished in wisdom, and they answer questions that come up when discussing accomplishment in wisdom.

They’re personally accomplished in freedom, and they answer questions that come up when discussing accomplishment in freedom.

They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.

A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

“Mendicants, a mendicant with five qualities is fit to share their life with their spiritual companions. What five?

A mendicant is personally accomplished in ethics, and answers questions posed when discussing accomplishment in ethics.

They’re personally accomplished in immersion, and they answer questions posed when discussing accomplishment in immersion.

They’re personally accomplished in wisdom, and they answer questions posed when discussing accomplishment in wisdom.

They’re personally accomplished in freedom, and they answer questions posed when discussing accomplishment in freedom.

They’re personally accomplished in the knowledge and vision of freedom, and they answer questions posed when discussing accomplishment in the knowledge and vision of freedom.

A mendicant with these five qualities is fit to share their life with their spiritual companions.”

AN 5.67 — Paṭhamaiddhipāda Sutta — Bases of Psychic Power (1st)

“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.

What five?

A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort …

A mendicant develops the basis of psychic power that has immersion due to energy, and active effort …

A mendicant develops the basis of psychic power that has immersion due to mental development, and active effort …

A mendicant develops the basis of psychic power that has immersion due to inquiry, and active effort.

And the fifth is sheer vigor.

Any monk or nun who develops and cultivates these five qualities can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

AN 5.68 — Dutiyaiddhipāda Sutta — Bases of Psychic Power (2nd)

“Mendicants, before my awakening—when I was still not awake but intent on awakening—I developed and cultivated five things. What five?

The basis of psychic power that has immersion due to enthusiasm, and active effort … the basis of psychic power that has immersion due to energy, and active effort … the basis of psychic power that has immersion due to mental development, and active effort … the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor.

When I had developed and cultivated these five things, with vigor as fifth, I extended the mind to realize by insight each and every thing that can be realized by insight; and I was capable of realizing those things, since each and every one was within range.

If I wished: ‘May I multiply myself and become one again … controlling the body as far as the realm of divinity.’ I was capable of realizing it, since each and every one is within range.

If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with my own insight in this very life due to the ending of defilements.’ I was capable of realizing it, since each and every one is within range.”

AN 5.69 — Nibbidā Sutta — Disillusionment

“Mendicants, these five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

These five things, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

AN 5.70 — Āsavakkhaya Sutta — The Ending of Defilements

“Mendicants, these five things, when developed and cultivated, lead to the ending of defilements. What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, lead to the ending of defilements.”

8. Warriors

AN 5.71 — Paṭhamacetovimuttiphala Sutta — Freedom of Heart is the Fruit (1st)

“Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

What five? A mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. When a mendicant has freedom of heart and freedom by wisdom, such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unimpeded’, and also ‘a noble one with banner lowered and burden dropped, detached’.

And how has a mendicant lifted the cross-bar? It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has lifted the cross-bar.

And how has a mendicant filled in the moat? It’s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has filled in the moat.

And how has a mendicant pulled up the pillar? It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant has pulled up the pillar.

And how is a mendicant unimpeded? It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future. That’s how a mendicant is unimpeded.

And how is a mendicant a noble one with with banner lowered and burden dropped, detached? It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is a noble one with banner lowered and burden dropped, detached.”

AN 5.72 — Dutiyacetovimuttiphala Sutta — Freedom of Heart is the Fruit (2nd)

“Mendicants, these five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit. What five?

The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.

These five things, when developed and cultivated, have freedom of heart and freedom by wisdom as their fruit and benefit.

When a mendicant has freedom of heart and freedom by wisdom, such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unimpeded’, and also ‘a noble one with banner lowered and burden dropped, detached’. …”

AN 5.73 — Paṭhamadhammavihārī Sutta — One Who Lives by the Teaching (1st)

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of ‘one who lives by the teaching’. How is a mendicant who lives by the teaching defined?”

“Mendicant, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They spend too much time studying that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who studies a lot, not one who lives by the teaching.

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. They spend too much time advocating that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who advocates a lot, not one who lives by the teaching.

Furthermore, a mendicant rehearses the teaching in detail as they learned and memorized it. They spend too much time reciting that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who rehearses a lot, not one who lives by the teaching.

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. They spend too much time thinking about that teaching. They neglect retreat, and are not committed to internal serenity of heart. That mendicant is called one who thinks a lot, not one who lives by the teaching.

Take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They don’t spend too much time studying that teaching. They don’t neglect retreat, and they’re committed to internal serenity of heart. That’s how a mendicant is one who lives by the teaching.

So, mendicant, I’ve taught you the one who studies a lot, the one who advocates a lot, the one who rehearses a lot, the one who thinks a lot, and the one who lives by the teaching. Out of sympathy, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicant! Don’t be negligent! Don’t regret it later! This is my instruction to you.”

AN 5.74 — Dutiyadhammavihārī Sutta — One Who Lives by the Teaching (2nd)

Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, they speak of ‘one who lives by the teaching’. How is a mendicant who lives by the teaching defined?”

“Mendicant, take a mendicant who memorizes the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But they don’t understand the higher meaning. That mendicant is called one who studies a lot, not one who lives by the teaching.

Furthermore, a mendicant teaches Dhamma in detail to others as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who advocates a lot, not one who lives by the teaching.

Furthermore, a mendicant rehearses the teaching in detail as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who rehearses a lot, not one who lives by the teaching.

Furthermore, a mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. But they don’t understand the higher meaning. That mendicant is called one who thinks a lot, not one who lives by the teaching.

AN 5.75 — Paṭhamayodhājīva Sutta — Warriors (1st)

“Mendicants, these five warriors are found in the world. What five?

Firstly, one warrior falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the first warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust, but he falters and founders at the mere sight of a banner’s crest. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the second warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to plunge into battle. Some warriors are like that. This is the third warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil, but he’s killed or injured when blows are struck. Some warriors are like that. This is the fourth warrior found in the world.

Furthermore, one warrior can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world.

These are the five warriors found in the world.

In the same way, these five individuals similar to warriors are found among the monks. What five?

Firstly, one monk falters and founders at the mere sight of a cloud of dust. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. What is his ‘cloud of dust’? It’s when a monk hears: ‘In such-and-such village or town there’s a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ Hearing this, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. This is his ‘cloud of dust’.

I say that this individual is like the warrior who falters and founders at the mere sight of a cloud of dust. Some individuals are like that. This is the first individual similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust, but at the mere sight of a banner’s crest he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. What is his ‘banner’s crest’? It’s when a monk doesn’t hear: ‘In such-and-such village or town there’s a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty.’ But he sees for himself a woman or a girl who is attractive, good-looking, lovely, of surpassing beauty. Seeing her, he falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. This is his ‘banner’s crest’.

I say that this individual is like the warrior who can prevail over a cloud of dust, but he falters and founders at the mere sight of a banner’s crest. Some individuals are like that. This is the second individual similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. What is his ‘turmoil’? It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She smiles, chats, laughs, and teases him. He falters and founders. He doesn’t stay firm, and fails to keep up the spiritual life. Declaring his inability to continue training, he resigns it and returns to a lesser life. This is his ‘turmoil’.

I say that this individual is like the warrior who can prevail over a cloud of dust and a banner’s crest, but he falters and founders at the mere sound of turmoil. Some individuals are like that. This is the third individual similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, but he’s killed or injured when blows are struck. What is his ‘blows are struck’? It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She sits right by him, lies down, or embraces him. Without resigning the training and declaring his inability to continue, he indulges in sex. This is his ‘blows are struck’.

I say that this individual is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil, but is killed or injured when blows are struck. Some individuals are like that. This is the fourth individual similar to a warrior found among the monks.

Furthermore, one monk can prevail over a cloud of dust and a banner’s crest and turmoil, and being struck. He wins victory in battle, establishing himself as foremost in battle. What is his ‘victory in battle’? It’s when a mendicant who has gone to a wilderness, or to the root of a tree, or to an empty hut is approached by a lady. She sits right by him, lies down, or embraces him. But he disentangles and frees himself, and goes wherever he wants. He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and brings mindfulness to the present. Giving up covetousness for the world, he meditates with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, he meditates with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, he meditates with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, he meditates without restlessness, his mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, he meditates having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

When his mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—he extends it toward knowledge of the ending of defilements. He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When he’s freed, he knows he’s freed.

He understands: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ This is his ‘victory in battle’.

I say that this individual is like the warrior who can prevail over a cloud of dust and a banner’s crest and turmoil and being struck. He wins victory in battle, establishing himself as foremost in battle. Some individuals are like that. This is the fifth individual similar to a warrior found among the monks.

These five individuals similar to warriors are found among the monks.”

AN 5.76 — Dutiyayodhājīva Sutta — Warriors (2nd)

“Mendicants, these five warriors are found in the world. What five?

Firstly, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes kill him and finish him off. Some warriors are like that. This is the first warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, but he dies on the road before he reaches them. Some warriors are like that. This is the second warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. But he dies of his injuries while in their care. Some warriors are like that. This is the third warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He strives and struggles in the battle, but his foes wound him. He’s carried off and taken to his relatives, who nurse him and care for him. And while in their care, he recovers from his injuries. Some warriors are like that. This is the fourth warrior found in the world.

Furthermore, one warrior dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some warriors are like that. This is the fifth warrior found in the world. These are the five warriors found in the world.

In the same way, these five individuals similar to warriors are found among the monks. What five? Firstly, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind, and, without resigning the training and declaring his inability to continue, he indulges in sex.

I say that this individual is like the warrior who is killed and finished off by his foes. Some individuals are like that. This is the first individual similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There he sees a lady scantily clad, with revealing clothes. Lust infects his mind, and his body and mind burn with it. He thinks: ‘Why don’t I visit the monastery and tell the monks:

“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.”’ But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He resigns and returns to a lesser life.

I say that they are like the warrior who is taken to his relatives for care, but he dies on the road before he reaches them. Some individuals are like that. This is the second individual similar to a warrior found among the monks.

“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I resign and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I disavow it and will return to a lesser life.’

His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the similes of a skeleton … a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a cobra’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, resign it and return to a lesser life.’

When thus advised and instructed by his spiritual companions, he says: ‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks, I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.’ Declaring his inability to continue training, he resigns it and returns to a lesser life.

I say that they are like the warrior who dies of his injuries while in the care of his relatives. Some individuals are like that. This is the third individual similar to a warrior found among the monks.

“Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.”’ He goes to the monastery and tells the monks: ‘Reverends, I am overcome with lust, mired in lust. I am unable to keep up the spiritual life. I declare my inability to continue training. I resign it and will return to a lesser life.’

His spiritual companions advise and instruct him: ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. With the simile of a skeleton … a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping board … swords and spears … a cobra’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Be happy with the spiritual life. Venerable, please don’t declare your inability to continue training, resign it and return to a lesser life.’

When thus advised and instructed by his spiritual companions, he says: ‘I’ll make an attempt, reverends, I’ll struggle, I’ll be happy. I won’t now declare my inability to continue training, resign it and return to a lesser life.’

I say that this individual is like the warrior who recovers from his injuries while in the care of his relatives. Some individuals are like that. This is the fourth individual similar to a warrior found among the monks.

Furthermore, a mendicant lives supported by a town or village. He robes up in the morning and, taking his bowl and robe, enters a village or town, guarding body, speech, and mind, establishing mindfulness, and restraining the sense faculties. Seeing a sight with his eyes, he doesn’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with his ears … Smelling an odor with his nose … Tasting a flavor with his tongue … Encountering a touch with his body … Knowing an idea with his mind, he doesn’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, he practices restraint, protecting the faculty of mind, and achieving its restraint. Then after the meal, on his return from almsround, he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Gone to a wilderness, or to the root of a tree, or to an empty hut, he sits down cross-legged, sets his body straight, and brings mindfulness to the present. He gives up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption.

I say that this individual is like the warrior who dons his sword and shield, fastens his bow and arrows, and plunges into the thick of battle. He wins victory in battle, establishing himself as foremost in battle. Some individuals are like that. This is the fifth individual similar to a warrior found among the monks.

These five individuals similar to warriors are found among the monks.”

AN 5.77 — Paṭhamaanāgatabhaya Sutta — Future Perils (1st)

“Mendicants, seeing these five future perils is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.

What five? Firstly, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might get bitten by a snake, a scorpion, or a centipede. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the first future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might stumble off a cliff, or get food poisoning, or suffer a disturbance of bile, phlegm, or piercing winds. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the second future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might encounter wild beasts—a lion, a tiger, a leopard, a bear, or a hyena—which might take my life. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the third future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. While living here alone I might encounter youths escaping a crime or on their way to commit one, and they might take my life. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the fourth future peril …

Furthermore, a wilderness mendicant reflects: ‘Currently I’m living alone in a wilderness. But in a wilderness there are savage monsters who might take my life. And if I died from that it would be an obstacle to my progress. I’d better rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ This is the fifth future peril …

These are the five future perils, seeing which is quite enough for a wilderness mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

AN 5.78 — Dutiyaanāgatabhaya Sutta — Future Perils (2nd)

“Mendicants, seeing these five future perils is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized. What five?

A mendicant reflects: ‘Currently I’m a youth, young, with pristine black hair, blessed with youth, in the prime of life. But there will come a time when this body is struck with old age. When you’re old, overcome by old age, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m old.’ This is the first future peril …

Furthermore, a mendicant reflects: ‘Currently, I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. But there will come a time when this body is struck with sickness. When you’re sick, overcome by sickness, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though I’m sick.’ This is the second future peril …

Furthermore, a mendicant reflects: ‘Currently, there’s plenty of food, a good harvest, so it’s easy to get almsfood, and easy to keep going by collecting alms. But there will come a time of famine, a bad harvest, when it’s hard to get almsfood, and not easy to keep going by collecting alms. In a time of famine, people move to where there’s plenty of food, where they live crowded and cramped together. When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s a famine.’ This is the third future peril …

Furthermore, a mendicant reflects: ‘Currently, people live in harmony, appreciating each other, without dispute, blending like milk and water, and regarding each other with kindly eyes. But there will come a time of peril due to turmoil in the wilds, so the countryfolk mount their vehicles and flee everywhere. In a time of peril, people move to where there’s sanctuary, where they live crowded and cramped together. When you live crowded and cramped together, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even in a time of peril.’ This is the fourth future peril …

Furthermore, a mendicant reflects: ‘Currently, the Saṅgha lives comfortably, in harmony, appreciating each other, without dispute, with one recitation. But there will come a time of schism in the Saṅgha. When there is schism in the Saṅgha, it’s not easy to focus on the instructions of the Buddhas, and it’s not easy to frequent remote lodgings in the wilderness and the forest. Before that unlikable, undesirable, and disagreeable thing happens, I’d better preempt it by rousing up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. That way, when it happens, I’ll live comfortably even though there’s schism in the Saṅgha.’ This is the fifth future peril …

These are the five future perils, seeing which is quite enough for a mendicant to meditate diligently, keenly, and resolutely for attaining the unattained, achieving the unachieved, and realizing the unrealized.”

AN 5.79 — Tatiyaanāgatabhaya Sutta — Future Perils (3rd)

“Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up.

What five? In a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will ordain others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the first future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. They will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. They too will give dependence to others, but be unable to guide them in the higher ethics, mind, and wisdom. They too will not develop their physical endurance, ethics, mind, and wisdom. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the second future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. In discussion about the teachings and elaborations they’ll fall into dark ideas without realizing it. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the third future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. When discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited they won’t want to listen. They won’t actively listen or try to understand, nor will they think those teachings are worth learning and memorizing. But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited they will want to listen. They’ll actively listen and try to understand, and they’ll think those teachings are worth learning and memorizing. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fourth future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who have not developed their physical endurance, ethics, mind, and wisdom. The senior mendicants will be indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them will follow their example. They too will become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. And that is how corrupt training comes from corrupt teachings, and corrupt teachings come from corrupt training. This is the fifth future peril that has not currently arisen, but will arise in the future …

These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them, and try to give them up.”

AN 5.80 — Catutthaanāgatabhaya Sutta — Future Perils (4th)

“Mendicants, these five future perils have not currently arisen, but they will arise in the future. You should look out for them and try to give them up.

What five? In a future time there will be mendicants who like nice robes. They will neglect the practice of wearing rag robes and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their homes there. And they will employ many kinds of improper solicitation for the sake of a robe. This is the first future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who like nice almsfood. They will neglect the practice of walking for almsfood and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their home there. And they will employ many kinds of improper solicitation for the sake of almsfood. This is the second future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who like nice lodgings. They will neglect the practice of staying at the root of a tree and the practice of frequenting remote lodgings in the wilderness and the forest. They will come down to the villages, towns, and capital cities and make their home there. And they will employ many kinds of improper solicitation for the sake of lodgings. This is the third future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who mix closely with nuns, trainee nuns, and novice nuns. In such conditions, it can be expected that they will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life. This is the fourth future peril that has not currently arisen, but will arise in the future …

Furthermore, in a future time there will be mendicants who mix closely with monastery attendants and novices. In such conditions it can be expected that they will engage in storing up goods for their own use, and making obvious hints about digging the earth and cutting plants. This is the fifth future peril that has not currently arisen, but will arise in the future …

These are the five future perils that have not currently arisen, but will arise in the future. You should look out for them and try to give them up.”

9. Senior Mendicants

AN 5.81 — Rajanīya Sutta — Desirable

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They desire the desirable, they hate the hateful, they’re deluded by the delusory, they’re annoyed by the annoying, and they’re intoxicated by the intoxicating. A senior mendicant with these five qualities is disliked and disagreeable by their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They don’t desire the desirable, they don’t hate the hateful, they’re not deluded by the delusory, they’re not annoyed by the annoying, and they’re not intoxicated by the intoxicating. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN 5.82 — Vītarāga Sutta — Free of Greed

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They’re not free of greed, hate, and delusion; they are offensive and contemptuous. A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re free of greed, hate, and delusion; they’re not offensive and contemptuous. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN 5.83 — Kuhaka Sutta — Deceiver

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They use deceit, flattery, hinting, and belittling, and they use material things to chase after other material things. A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They don’t use deceit, flattery, hinting, or belittling, and they don’t use material things to chase after other material things. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN 5.84 — Assaddha Sutta — Faithless

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They’re faithless, shameless, imprudent, lazy, and witless. A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They’re faithful, conscientious, prudent, energetic, and wise. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN 5.85 — Akkhama Sutta — Cannot Endure

“Mendicants, a senior mendicant with five qualities is disliked and disagreeable to their spiritual companions, not respected or admired. What five? They can’t endure sights, sounds, smells, tastes, and touches. A senior mendicant with these five qualities is disliked and disagreeable to their spiritual companions, not respected or admired.

A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They can endure sights, sounds, smells, tastes, and touches. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN 5.86 — Paṭisambhidāpatta Sutta — Attaining the Methods of Textual Analysis

“A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five? They have attained the textual analysis of meaning, text, definition, and eloquence. And they are deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN 5.87 — Sīlavanta Sutta — Ethical

“A senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five?

They’re ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN 5.88 — Thera Sutta — Senior Mendicants

“Mendicants, a senior mendicant who has five qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of of gods and humans.

What five?

They are long standing and have long gone forth.

They’re well-known, famous, with a large following that includes both laypeople and renunciates.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

But they have wrong view and distorted perspective. They draw many people away from the true teaching and establish them in false teachings.

People follow their example, thinking that the senior mendicant is long standing and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. A senior mendicant who possesses these five qualities is acting for the detriment and unhappiness of the people, against the people, for the harm, detriment, and suffering of gods and humans.

A senior mendicant who has five qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.

What five?

They are long standing and have long gone forth.

They’re well-known, famous, with a large following, including both laypeople and renunciates.

They receive robes, almsfood, lodgings, and medicines and supplies for the sick.

And they have right view and an undistorted perspective. They draw many people away from false teachings and establish them in the true teaching.

People follow their example, thinking that the senior mendicant is long standing and has long gone forth. Or that they’re well-known, famous, with a large following that includes both laypeople and renunciates. Or that they receive robes, almsfood, lodgings, and medicines and supplies for the sick. Or that they’re very learned, remembering and keeping what they’ve learned. A senior mendicant who possesses these five qualities is acting for the welfare and happiness of the people, for the people, for the benefit, welfare, and happiness of gods and humans.”

AN 5.89 — Paṭhamasekha Sutta — A Trainee (1st)

“These five things lead to the decline of a mendicant trainee. What five? They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. These five things lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee. What five? They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. These five things don’t lead to the decline of a mendicant trainee.”

AN 5.90 — Dutiyasekha Sutta — A Trainee (2nd)

“These five things lead to the decline of a mendicant trainee. What five?

Firstly, a mendicant trainee has many duties and responsibilities, and is competent in many tasks. They neglect retreat, and are not committed to internal serenity of heart. This is the first thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee spends too much time doing trivial work. They neglect retreat, and are not committed to internal serenity of heart. This is the second thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee mixes closely with laypeople and renunciates, socializing inappropriately like a layperson. They neglect retreat, and are not committed to internal serenity of heart. This is the third thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee enters the town at the wrong time, and returns too late in the day. They neglect retreat, and are not committed to internal serenity of heart. This is the fourth thing that leads to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They neglect retreat, and are not committed to internal serenity of heart. This is the fifth thing that leads to the decline of a mendicant trainee.

These five things lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee. What five?

Firstly, a mendicant trainee doesn’t have many duties and responsibilities, even though they are competent in many tasks. They don’t neglect retreat, and are committed to internal serenity of heart. This is the first thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t waste their day doing trivial work. They don’t neglect retreat, and are committed to internal serenity of heart. This is the second thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. They don’t neglect retreat, and are committed to internal serenity of heart. This is the third thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee doesn’t enter the village too early or return too late in the day. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fourth thing that doesn’t lead to the decline of a mendicant trainee.

Furthermore, a mendicant trainee gets to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. They don’t neglect retreat, and are committed to internal serenity of heart. This is the fifth thing that doesn’t lead to the decline of a mendicant trainee.

These five things don’t lead to the decline of a mendicant trainee.”

10. With Kakudha

AN 5.91 — Paṭhamasampadā Sutta — Accomplishments (1st)

“Mendicants, there are five accomplishments. What five? Accomplishment in faith, ethics, learning, generosity, and wisdom. These are the five accomplishments.”

AN 5.92 — Dutiyasampadā Sutta — Accomplishment (2nd)

“Mendicants, there are five accomplishments. What five? Accomplishment in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. These are the five accomplishments.”

AN 5.93 — Byākaraṇa Sutta — Declarations

“Mendicants, there are five ways of declaring enlightenment. What five? One declares enlightenment out of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or out of overestimation. Or one declares enlightenment rightly. These are the five ways of declaring enlightenment.”

AN 5.94 — Phāsuvihāra Sutta — Living Comfortably

“Mendicants, there are these five ways of living comfortably. What five? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. These are the five ways of living comfortably.”

AN 5.95 — Akuppa Sutta — Unshakable

“Mendicants, a mendicant who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has attained the textual analysis of meaning, text, definition, and eloquence, and they review the extent of their mind’s freedom. A mendicant who has these five things will soon penetrate the unshakable.”

AN 5.96 — Sutadhara Sutta — Remembering What You’ve Learned

“Mendicants, a mendicant cultivating mindfulness of breathing who has five things will soon penetrate the unshakable. What five?

It’s when a mendicant has few obligations and duties, and is unburdensome and contented with life’s necessities.

They eat little, not devoted to filling their stomach.

They are rarely drowsy, and are dedicated to wakefulness.

They review the extent of their mind’s freedom.

A mendicant cultivating mindfulness of breathing who has these five things will soon penetrate the unshakable.”

AN 5.97 — Kathā Sutta — Talk

“Mendicants, a mendicant developing mindfulness of breathing who has five things will soon penetrate the unshakable. What five?

It’s when a mendicant has few concerns and duties, and is unburdensome and contented with life’s necessities.

They eat little, not devoted to filling their stomach.

They are rarely drowsy, and are dedicated to wakefulness.

They get to take part in talk about self-effacement that helps open the heart, when they want, without trouble or difficulty. That is, talk about fewness of wishes, contentment, seclusion, keeping your distance, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

They review the extent of their mind’s freedom.

A mendicant developing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

AN 5.98 — Āraññaka Sutta — In the Wilderness

“Mendicants, a mendicant practicing mindfulness of breathing who has five things will soon penetrate the unshakable. What five? It’s when a mendicant has few obligations and duties, and is unburdensome and contented with life’s necessities. They eat little, not devoted to filling their stomach. They are rarely drowsy, and are dedicated to wakefulness. They live in the wilderness, in remote lodgings. They review the extent of their mind’s freedom. A mendicant practicing mindfulness of breathing who has these five things will soon penetrate the unshakable.”

AN 5.99 — Sīha Sutta — The Lion

“Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. If he strikes an elephant, he does it carefully, not carelessly. If he strikes a buffalo … a cow … a leopard … or any smaller creatures—even a hare or a cat—he does it carefully, not carelessly. Why is that? Thinking: ‘May I not lose my way.’

‘Lion’ is a term for the Realized One, the perfected one, the fully awakened Buddha. When the Realized One teaches Dhamma to an assembly, this is his lion’s roar. When the Realized One teaches the monks … nuns … laymen … laywomen … or ordinary people—even food-carriers and hunters—he teaches them carefully, not carelessly. Why is that? Because the Realized One has respect and reverence for the teaching.”

AN 5.100 — Kakudhathera Sutta — With Kakudha

So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

At that time the Koliyan named Kakudha—Venerable Mahāmoggallāna’s supporter—had recently passed away and been reborn in a certain host of mind-made gods. His incarnation was two or three times the size of a Magadhan village with its fields. But with that incarnation he didn’t obstruct himself or others.

Then the godling Kakudha went up to Venerable Mahāmoggallāna, bowed, stood to one side, and said to him, “Sir, this fixed desire arose in Devadatta: ‘I shall lead the mendicant Saṅgha.’ And as that thought arose, Devadatta lost that psychic power.”

That is what the godling Kakudha said. Then he bowed and respectfully circled Mahāmoggallāna, keeping him on his right, before vanishing right there.

Then Mahāmoggallāna went up to the Buddha, bowed, sat down to one side, and told him what had happened.

“But Moggallāna, did you encompass the godling Kakudha’s mind, and know that everything he says is correct and not otherwise?”

“Indeed I did, sir.”

“Mark these words, Moggallāna! Mark these words! Now that futile man Devadatta will expose himself by his own deeds.

Moggallāna, there are these five teachers found in the world. What five?

Firstly, some teacher with impure conduct claims: ‘I am pure in ethics. My ethical conduct is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure ethical conduct, but claims to be ethically pure. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s conduct, and the teacher expects them to do so.

Furthermore, some teacher with impure livelihood claims: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure livelihood, but claims to have pure livelihood. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s livelihood, and the teacher expects them to do so.

Furthermore, some teacher with impure teaching claims: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure teaching, but claims to have pure teaching. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s teaching, and the teacher expects them to do so.

Furthermore, some teacher with impure answers claims: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure answers, but claims to have pure answers. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s answers, and the teacher expects them to do so.

Furthermore, some teacher with impure knowledge and vision claims: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ But their disciples know: ‘This teacher has impure knowledge and vision, but claims to have pure knowledge and vision. They wouldn’t like it if we were to tell the laypeople. And how could we treat them in a way that they don’t like? But they consent to robes, almsfood, lodgings, and medicines and supplies for the sick. They themselves will be recognized by their own deeds.’ The disciples of such a teacher cover up their teacher’s knowledge and vision, and the teacher expects them to do so. These are the five teachers found in the world.

But Moggallāna, I have pure ethical conduct, and I claim: ‘I am pure in ethical conduct. My ethical conduct is pure, bright, uncorrupted.’ My disciples don’t cover up my conduct, and I don’t expect them to. I have pure livelihood, and I claim: ‘I am pure in livelihood. My livelihood is pure, bright, uncorrupted.’ My disciples don’t cover up my livelihood, and I don’t expect them to. I have pure teaching, and I claim: ‘I am pure in teaching. My teaching is pure, bright, uncorrupted.’ My disciples don’t cover up my teaching, and I don’t expect them to. I have pure answers, and I claim: ‘I am pure in how I answer. My answers are pure, bright, uncorrupted.’ My disciples don’t cover up my answers, and I don’t expect them to. I have pure knowledge and vision, and I claim: ‘I am pure in knowledge and vision. My knowledge and vision are pure, bright, uncorrupted.’ My disciples don’t cover up my knowledge and vision, and I don’t expect them to.”

11. Living Comfortably

AN 5.101 — Sārajja Sutta — Assurance

“Mendicants, these five qualities make a trainee self-assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise.

A person of faith doesn’t have the insecurities of someone who lacks faith. So this quality makes a trainee self-assured.

An ethical person doesn’t have the insecurities of someone who is unethical. So this quality makes a trainee self-assured.

A learned person doesn’t have the insecurities of a person of little learning. So this quality makes a trainee self-assured.

An energetic person doesn’t have the insecurities of a lazy person. So this quality makes a trainee self-assured.

A wise person doesn’t have the insecurities of someone who is witless. So this quality makes a trainee self-assured.

These are the five qualities that make a trainee self-assured.”

AN 5.102 — Ussaṅkita Sutta — Suspected

“Mendicants, even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for five reasons.

What five? It’s when a monk resorts to prostitutes, widows, voluptuous girls, eunuchs, or nuns for alms.

Even if a monk is of impeccable character, he might be suspected and distrusted as a ‘bad monk’ for these five reasons.”

AN 5.103 — Mahācora Sutta — A Master Thief

“Mendicants, a master thief with five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery. What five? A master thief relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone.

And how does a master thief rely on rough ground? It’s when a master thief relies on inaccessible riverlands or rugged mountains. That’s how a master thief relies on rough ground.

And how does a master thief pay bribes? It’s when a master thief is rich, affluent, and wealthy. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a master thief pays bribes.

And how does a master thief act alone? It’s when a master thief carries out robbery all alone. Why is that? So that their secret plans are not leaked to others. That’s how a master thief acts alone.

A master thief with these five factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.

In the same way, when a bad mendicant has five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What five? A bad mendicant relies on rough ground, on thick cover, and on the powerful; they pay bribes, and they act alone.

And how does a bad mendicant rely on rough ground? It’s when a bad mendicant has unethical conduct by way of body, speech, and mind. That’s how a bad mendicant relies on rough ground.

And how does a bad mendicant rely on thick cover? It’s when a bad mendicant has wrong view, he’s attached to an extremist view. That’s how a bad mendicant relies on thick cover.

And how does a bad mendicant pay bribes? It’s when a bad mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick. They think: ‘If anyone accuses me of anything, I’ll settle it with a bribe.’ And that’s exactly what happens. That’s how a bad mendicant pays bribes.

And how does a bad mendicant act alone? It’s when a bad mendicant dwells alone in the borderlands. They visit families there to acquire material things. That’s how a bad mendicant acts alone.

When a bad mendicant possesses these five qualities, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.”

AN 5.104 — Samaṇasukhumāla Sutta — A Delicate Ascetic of Ascetics

“Mendicants, a mendicant with five qualities is a delicate ascetic of ascetics.

What five?

It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation.

When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones.

They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of themselves, by exertion, or as the result of past deeds—usually don’t come up.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

And they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these five qualities is a delicate ascetic of ascetics.

And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept. When living with other mendicants, I am usually treated agreeably by them. And I usually present them with agreeable things. I’m healthy. I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom … in this very life … So if anyone should be rightly called a delicate ascetic of ascetics, it’s me.”

AN 5.105 — Phāsuvihāra Sutta — Living Comfortably

“Mendicants, there are these five ways of living comfortably. What five?

It’s when a mendicant consistently treats their spiritual companions with kindness by way of body, speech, and mind, both in public and in private.

They live according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering.

These are the five ways of living comfortably.”

AN 5.106 — Ānanda Sutta — With Ānanda

At one time the Buddha was staying near Kosambī in Ghosita’s monastery.

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, how could a mendicant live comfortably while staying in a monastic community?”

“It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. That’s how a mendicant could live comfortably while staying in a monastic community.”

“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”

“There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. That’s how a mendicant could live comfortably while staying in a monastic community.”

“But sir, could there be another way for a mendicant to live comfortably while staying in a monastic community?”

“There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. That’s how a mendicant could live comfortably while staying in a monastic community.”

“But sir, might there be another way for a mendicant to live comfortably while staying in a monastic community?”

“There could, Ānanda. It’s when a mendicant is accomplished in their own ethical conduct, but they don’t urge others to be ethical. And they watch themselves, but don’t watch others. And they’re not well-known, but aren’t bothered by that. And they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how a mendicant could live comfortably while staying in a monastic community.

And I say that there is no better or finer way of living comfortably than this.”

AN 5.107 — Sīla Sutta — Ethics

“Mendicants, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What five? It’s when a mendicant is accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN 5.108 — Asekha Sutta — An adept

What five? It’s when they have the entire spectrum of the adept’s ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. A mendicant with these five qualities … is the supreme field of merit for the world.”

AN 5.109 — Cātuddisa Sutta — All Four Quarters

“Mendicants, a mendicant with five qualities is at ease in any quarter. What five?

It’s when mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A mendicant with these five qualities is at ease in any quarter.”

AN 5.110 — Arañña Sutta — Wilderness

“Mendicants, when a mendicant has five qualities they’re ready to frequent remote lodgings in the wilderness and the forest. What five?

It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

They live with energy roused up. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

When a mendicant possesses these five qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”

12. At Andhakavinda

AN 5.111 — Kulūpaka Sutta — Visiting Families

“Mendicants, a mendicant with five qualities who visits families is disliked and disagreeable, not respected or admired. What five? They act as though they’re close to people they hardly know. They give away things they don’t own. They over-associate with close friends. They whisper in the ear. And they ask for too much. A mendicant with these five qualities who visits families is disliked and disagreeable, not respected or admired.

A mendicant with five qualities who visits families is dear and beloved, respected and admired. What five? They don’t act as though they’re close to people they hardly know. They don’t give away things they don’t own. They don’t over-associate with close friends. They don’t whisper in the ear. And they don’t ask for too much. A mendicant with these five qualities who visits families is dear and beloved, respected and admired.”

AN 5.112 — Pacchāsamaṇa Sutta — A Second Monk

“Mendicants, you shouldn’t take a second monk with five qualities. What five? They walk too far away or too close behind. They don’t take your bowl when it’s full. They don’t warn you when your speech is bordering on an offense. They keep on interrupting while you’re speaking. And they’re witless, dull, and idiotic. You shouldn’t take a second monk these five qualities.

You should take a second monk with five qualities. What five? They don’t walk too far away or too close behind. They take your bowl when it is full. They warn you when your speech is bordering on an offense. They don’t interrupt while you’re speaking. And they’re wise, bright, and clever. You should take a second monk with these five qualities.”

AN 5.113 — Sammāsamādhi Sutta — Right Immersion

“Mendicants, a mendicant who has five qualities can’t enter and remain in right immersion. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant who possesses these five qualities can’t enter and remain in right immersion.

A mendicant who has five qualities can enter and remain in right immersion. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches. A mendicant who possesses these five qualities can enter and remain in right immersion.”

AN 5.114 — Andhakavinda Sutta — At Andhakavinda

At one time the Buddha was staying in the land of the Magadhans at Andhakavinda. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Ānanda, those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established in five things. What five?

They should be encouraged, supported, and established in restraint in the monastic code: ‘Reverends, please be ethical. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken.’

They should be encouraged, supported, and established in sense restraint: ‘Reverends, please live with sense doors guarded, mindfully alert and on guard, with protected mind, having a heart protected by mindfulness.’

They should be encouraged, supported, and established in limiting their speech: ‘Reverends, please speak little. Put a limit on your speech.’

They should be encouraged, supported, and established in retreat: ‘Reverends, please live in the wilderness. Frequent remote lodgings in the wilderness and the forest.’

They should be encouraged, supported, and established in right perspective: ‘Reverends, please hold right view and have right perspective.’

Those mendicants who are junior, recently gone forth, newly come to this teaching and training should be encouraged, supported, and established by you in these five things.”

AN 5.115 — Maccharinī Sutta — Stingy

“Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? She is stingy with dwellings, families, material things, praise, and the teaching. A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there. What five? She is not stingy with dwellings, families, material things, praise, or the teaching. A nun with these five qualities is placed in heaven as if delivered there.”

AN 5.116 — Vaṇṇanā Sutta — Praise

“Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She arouses faith in things that are dubious, and doesn’t arouse faith in things that are inspiring. And she wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She doesn’t arouse faith in things that are dubious, and does arouse faith in things that are inspiring. And she doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

AN 5.117 — Issukinī Sutta — Jealous

“Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She is jealous, stingy, and wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She is not jealous, or stingy, and doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

AN 5.118 — Micchādiṭṭhika Sutta — Having Wrong View

“Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong view and wrong purpose, and wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right view and right purpose, and doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

AN 5.119 — Micchāvācā Sutta — Wrong Speech

“Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong speech and wrong action, and wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right speech and right action, and doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

AN 5.120 — Micchāvāyāma Sutta — Wrong Effort

“Mendicants, a nun with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, she praises those deserving of criticism, and criticizes those deserving of praise. She has wrong effort and wrong mindfulness, and wastes gifts given in faith. A nun with these five qualities is placed in hell as if delivered there.

A nun with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, she criticizes those deserving of criticism, and praises those deserving of praise. She has right effort and right mindfulness, and doesn’t waste gifts given in faith. A nun with these five qualities is placed in heaven as if delivered there.”

13. Sick

AN 5.121 — Gilāna Sutta — Sick

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then in the late afternoon, the Buddha came out of retreat and went to the infirmary, where he saw a certain mendicant who was weak and sick. He sat down on the seat spread out, and addressed the mendicants:

“Mendicants, if a weak and sick mendicant does not neglect five things, it can be expected that they will soon realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.

What five? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. If a weak and sick mendicant does not neglect these five things, it can be expected that they will soon realize the undefiled freedom of heart and freedom by wisdom, and live having realized it with their own insight in this very life due to the ending of defilements.”

AN 5.122 — Satisūpaṭṭhita Sutta — Mindfulness Well Established

“Mendicants, any monk or nun who develops and cultivates five qualities can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.

What five? It’s when a mendicant has well established mindfulness inside themselves in order to understand the arising and passing away of phenomena, meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, and observes the impermanence of all conditions. Any monk or nun who develops and cultivates these five qualities can expect one of two results: enlightenment in this very life, or if there’s residue left behind, non-return.”

AN 5.123 — Paṭhamaupaṭṭhāka Sutta — A Carer (1st)

“Mendicants, a patient with five qualities is hard to care for. What five? They do what is unsuitable. They don’t know moderation in what is suitable. They don’t take their medicine. Though their carer wants what’s best for them, they don’t accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they cannot endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. A patient with these five qualities is hard to care for.

A patient with five qualities is easy to care for. What five? They do what is suitable. They know moderation in what is suitable. They take their medicine. Because their carer wants what’s best for them, they accurately report their symptoms by saying when they’re getting worse, getting better, or staying the same. And they can endure physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. A patient with these five qualities is easy to care for.”

AN 5.124 — Dutiyaupaṭṭhāka Sutta — A Carer (2nd)

“Mendicants, a carer with five qualities is not competent to care for a patient. What five? They’re unable to prepare medicine. They don’t know what is suitable and unsuitable, so they supply what is unsuitable and remove what is suitable. They care for the sick for the sake of material benefits, not out of love. They’re disgusted to remove feces, urine, vomit, or spit. They’re unable to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. A carer with these five qualities is not competent to care for a patient.

A carer with five qualities is competent to care for a patient. What five? They’re able to prepare medicine. They know what is suitable and unsuitable, so they remove what is unsuitable and supply what is suitable. They care for the sick out of love, not for the sake of material benefits. They’re not disgusted to remove feces, urine, vomit, or spit. They’re able to educate, encourage, fire up, and inspire the patient with a Dhamma talk from time to time. A carer with these five qualities is competent to care for a patient.”

AN 5.125 — Paṭhamaanāyussā Sutta — Longevity (1st)

“Mendicants, these five things impede longevity. What five? Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, activity at unsuitable times, and unchastity. These are the five things that impede longevity.

These five things promote longevity. What five? Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, activity at suitable times, and chastity. These are the five things that promote longevity.”

AN 5.126 — Dutiyaanāyussā Sutta — Longevity (2nd)

“Mendicants, these five things impede longevity. What five? Doing what is unsuitable, not knowing moderation in what is suitable, eating food unfit for consumption, unethical behavior, and bad friends. These are the five things that impede longevity.

These five things promote longevity. What five? Doing what is suitable, knowing moderation in what is suitable, eating food fit for consumption, ethical conduct, and good friends. These are the five things that promote longevity.”

AN 5.127 — Vapakāsa Sutta — Living Apart

“Mendicants, a mendicant with five qualities is not fit to live apart from a Saṅgha community. What five? It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they have a lot of sensual thoughts. A mendicant with these five qualities is not fit to live apart from a Saṅgha community.

A mendicant with five qualities is fit to live apart from a Saṅgha community. What five? It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they think a lot about renunciation. A mendicant with these five qualities is fit to live apart from a Saṅgha community.”

AN 5.128 — Samaṇasukha Sutta — An Ascetic’s Happiness

“Mendicants, there are these five kinds of suffering for an ascetic. What five? It’s when a mendicant is not content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life dissatisfied. These are five kinds of suffering for an ascetic.

There are these five kinds of happiness for an ascetic. What five? It’s when a mendicant is content with any kind of robe, almsfood, lodging, and medicines and supplies for the sick. And they lead the spiritual life satisfied. These are five kinds of happiness for an ascetic.”

AN 5.129 — Parikuppa Sutta — Fatal Wounds

“Mendicants, these five fatal wounds lead to a place of loss, to hell. What five? Murdering your mother or father or a perfected one; maliciously shedding the blood of a Realized One; and causing a schism in the Saṅgha. These five fatal wounds lead to a place of loss, to hell.”

AN 5.130 — Byasana Sutta — Loss

“Mendicants, there are these five losses. What five? Loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell. These are the five losses.

There are these five endowments. What five? Endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm. These are the five endowments.”

14. Kings

AN 5.131 — Paṭhamacakkānuvattana Sutta — Wielding Power (1st)

“Mendicants, possessing five factors a wheel-turning monarch wields power only in a principled manner. And this power cannot be undermined by any human enemy.

What five? A wheel-turning monarch knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch who possesses these five factors wields power only in a principled manner. And this power cannot be undermined by any human enemy.

In the same way, possessing five qualities a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

What five? A Realized One knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five qualities a Realized One, a perfected one, a fully awakened Buddha rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

AN 5.132 — Dutiyacakkānuvattana Sutta — Wielding Power (2nd)

“Mendicants, possessing five factors a wheel-turning monarch’s eldest son continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy.

What five? A wheel-turning monarch’s oldest son knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. A wheel-turning monarch’s oldest son who possesses these five factors continues to wield the power set in motion by his father only in a principled manner. And this power cannot be undermined by any human enemy.

In the same way, possessing five qualities Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

What five? Sāriputta knows what is right, knows principle, knows moderation, knows the right time, and knows the assembly. Possessing these five qualities Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One. And that wheel cannot be turned back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

AN 5.133 — Dhammarājā Sutta — A Principled King

“Mendicants, even a wheel-turning monarch, a just and principled king, does not wield power without having their own king.”

When he said this, one of the mendicants said to the Buddha, “But who is the king of the wheel-turning monarch, the just and principled king?”

“It is principle, monk,” said the Buddha.

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the monks, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated. This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated. This kind of mental action should be cultivated. This kind of mental action should not be cultivated. This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated. This kind of village or town should be cultivated. This kind of village or town should not be cultivated.’

In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and principled king, provides just protection and security for the nuns … laymen … laywomen, relying only on principle—honoring, respecting, and venerating principle, having principle as his flag, banner, and authority. ‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated. This kind of verbal action should be cultivated. This kind of verbal action should not be cultivated. This kind of mental action should be cultivated. This kind of mental action should not be cultivated. This kind of livelihood should be cultivated. This kind of livelihood should not be cultivated. This kind of village or town should be cultivated. This kind of village or town should not be cultivated.’

When a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security for the monks, nuns, laymen, and laywomen, he rolls forth the supreme Wheel of Dhamma only in a principled manner. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.”

AN 5.134 — Yassaṁdisaṁ Sutta — In Whatever Region

“Mendicants, with five factors an anointed aristocratic king lives in his own realm, no matter what region he lives in.

What five?

An anointed aristocratic king is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

He is rich, affluent, and wealthy, with a full treasury and storehouses.

He is powerful, having an army of four divisions that is obedient and carries out instructions.

He has a commander who is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

These four things bring his glory to fruition.

With these five qualities, including glory, an anointed aristocratic king lives in his own realm, no matter what direction he lives in. Why is that? Because that is how it is for victors.

In the same way, a mendicant with five qualities lives with mind freed, no matter what region they live in. What five?

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This is like the anointed aristocratic king having a commander.

These four qualities bring their freedom to fruition.

With these five qualities, including freedom, they live in their own realm, no matter what region they live in. Why is that? Because that is how it is for those whose mind is free.”

AN 5.135 — Paṭhamapatthanā Sutta — Aspiration (1st)

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to kingship. What five?

It’s when an anointed aristocratic king’s eldest son is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation.

He is attractive, good-looking, lovely, of surpassing beauty.

He is dear and beloved to his parents.

He is dear and beloved to the people of town and country.

He is trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship.

He thinks: ‘I’m well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. Why shouldn’t I aspire to kingship? I’m attractive, good-looking, lovely, of surpassing beauty. Why shouldn’t I aspire to kingship? I’m dear and beloved to my parents. Why shouldn’t I aspire to kingship? I’m dear and beloved to the people of town and country. Why shouldn’t I aspire to kingship? I’m trained and skilled in the arts of anointed aristocratic kings, such as elephant riding, horse riding, driving a chariot, archery, and swordsmanship. Why shouldn’t I aspire to kingship?’ An anointed aristocratic king’s eldest son with these five factors aspires to kingship.

In the same way, a mendicant with five qualities aspires to end the defilements. What five?

They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation.

They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

They think: ‘I am a person of faith; I have faith in the Realized One’s awakening … Why shouldn’t I aspire to end the defilements? I’m rarely ill or unwell. My stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. Why shouldn’t I aspire to end the defilements? I’m not devious or deceitful. I reveal myself honestly to the Teacher or sensible spiritual companions. Why shouldn’t I aspire to end the defilements? I live with energy roused up for giving up unskillful qualities and embracing skillful qualities. I’m strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Why shouldn’t I aspire to end the defilements? I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’

A mendicant with these five qualities aspires to end the defilements.”

AN 5.136 — Dutiyapatthanā Sutta — Aspiration (2nd)

“Mendicants, an anointed aristocratic king’s eldest son with five factors aspires to become a viceroy. What five?

He is attractive, good-looking, lovely, of surpassing beauty.

He is dear and beloved to his parents.

He is dear and beloved to the armed forces.

He is astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present.

He thinks: ‘I’m well born … attractive … dear and beloved to my parents … dear and beloved to the armed forces … I’m astute, competent, and intelligent, able to think issues through as they bear upon the past, future, and present. Why shouldn’t I aspire to become a viceroy?’ An anointed aristocratic king’s eldest son with these five factors aspires to become a viceroy.

In the same way, a mendicant with five qualities aspires to end the defilements. What five?

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

Their mind is firmly established in the four kinds of mindfulness meditation.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

They think: ‘I’m ethical … learned … mindful … energetic … wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Why shouldn’t I aspire to end the defilements?’ A mendicant with these five qualities aspires to end the defilements.”

AN 5.137 — Appaṁsupati Sutta — Little Sleep

“Mendicants, these five sleep little at night, staying mostly awake. What five? A woman longing for a man. A man longing for a woman. A thief longing for their loot. A king busy with his duties. A mendicant longing for freedom from the yoke. These five sleep little at night, staying mostly awake.”

AN 5.138 — Bhattādaka Sutta — Eating Food

“Mendicants, a royal bull elephant with five factors eats food, takes up space, drops dung, and takes a ticket, yet is still reckoned a royal bull elephant. What five? It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches. A royal bull elephant with these five factors eats food, takes up space, drops dung, and takes a ticket, yet is still reckoned a royal bull elephant.

In the same way, a mendicant with five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still reckoned a mendicant. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches. A mendicant with these five qualities eats food, takes up space, tramples beds and chairs, and takes a ticket, yet is still reckoned a mendicant.”

AN 5.139 — Akkhama Sutta — Cannot Endure

“Mendicants, a royal bull elephant with five factors is not worthy of a king, not fit to serve a king, and is not reckoned a factor of kingship. What five? It’s when a royal bull elephant can’t endure sights, sounds, smells, tastes, and touches.

And how is it that a royal bull elephant can’t endure sights? It’s when a royal bull elephant gone to battle falters and founders at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure sights.

And how is it that a royal bull elephant can’t endure sounds? It’s when a royal bull elephant gone to battle falters and founders at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure sounds.

And how is it that a royal bull elephant can’t endure smells? It’s when a royal bull elephant gone to battle falters and founders when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure smells.

And how is it that a royal bull elephant can’t endure tastes? It’s when a royal bull elephant gone to battle falters and founders when it misses a meal of grass and water, or it misses two, three, four, or five meals. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure tastes.

And how is it that a royal bull elephant can’t endure touches? It’s when a royal bull elephant gone to battle falters and founders when struck by a swift arrow, or by two, three, four, or five swift arrows. It doesn’t stay firm, and fails to plunge into battle. That’s how a royal bull elephant can’t endure touches.

A royal bull elephant with these five factors is not worthy of a king, not fit to serve a king, and is not reckoned a factor of kingship.

In the same way, a mendicant with five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a religious donation, not worthy of veneration with cupped palms, and is not the supreme field of merit for the world. What five? It’s when a mendicant can’t endure sights, sounds, smells, tastes, and touches.

And how is it that a mendicant can’t endure sights? It’s when a mendicant, seeing a sight with their eyes, is aroused by a desirable sight, so is not able to still the mind. That’s how a mendicant can’t endure sights.

And how is it that a mendicant can’t endure sounds? It’s when a mendicant, hearing a sound with their ears, is aroused by a desirable sound, so is not able to still the mind. That’s how a mendicant can’t endure sounds.

And how is it that a mendicant can’t endure smells? It’s when a mendicant, smelling an odor with their nose, is aroused by a desirable smell, so is not able to still the mind. That’s how a mendicant can’t endure smells.

And how is it that a mendicant can’t endure tastes? It’s when a mendicant, tasting a flavor with their tongue, is aroused by desirable tastes, so is not able to still the mind. That’s how a mendicant can’t endure tastes.

And how is it that a mendicant can’t endure touches? It’s when a mendicant, encountering a touch with their body, is aroused by a desirable touch, so is not able to still the mind. That’s how a mendicant can’t endure touches.

A mendicant with these five qualities is not worthy of offerings dedicated to the gods, not worthy of hospitality, not worthy of a religious donation, not worthy of veneration with cupped palms, and is not the supreme field of merit for the world.

A royal bull elephant with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What five? It’s when a royal bull elephant can endure sights, sounds, smells, tastes, and touches.

And how is it that a royal bull elephant can endure sights? It’s when a royal bull elephant gone to battle does not falter or founder at the sight of a division of elephants, of cavalry, of chariots, or of infantry. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure sights.

And how is it that a royal bull elephant can endure sounds? It’s when a royal bull elephant does not falter or founder at the sound of a division of elephants, of cavalry, of chariots, or of infantry, or the thunder of the drums, kettledrums, horns, and cymbals. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure sounds.

And how is it that a royal bull elephant can endure smells? It’s when a royal bull elephant gone to battle does not falter or founder when it smells the odor of the feces and urine of battle-hardened, pedigree royal bull elephants. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure smells.

And how is it that a royal bull elephant can endure tastes? It’s when a royal bull elephant gone to battle does not falter or founder when it misses a meal of grass and water, or it misses two, three, four, or five meals. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure tastes.

And how is it that a royal bull elephant can endure touches? It’s when a royal bull elephant gone to battle does not falter or founder when struck by a swift arrow, or by two, three, four, or five swift arrows. It stays firm, and plunges into battle. That’s how a royal bull elephant can endure touches.

A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What five? It’s when a mendicant can endure sights, sounds, smells, tastes, and touches.

And how is it that a mendicant can endure sights? It’s when a mendicant, seeing a sight with their eyes, is not aroused by a desirable sight, so is able to still the mind. That’s how a mendicant can endure sights.

And how is it that a mendicant can endure sounds? It’s when a mendicant, hearing a sound with their ears, is not aroused by desirable sounds, so is able to still the mind. That’s how a mendicant can endure sounds.

And how is it that a mendicant can endure smells? It’s when a mendicant, smelling an odor with their nose, is not aroused by a desirable smell, so is able to still the mind. That’s how a mendicant can endure smells.

And how is it that a mendicant can endure tastes? It’s when a mendicant, tasting a flavor with their tongue, is not aroused by desirable tastes, so is able to still the mind. That’s how a mendicant can endure tastes.

And how is it that a mendicant can endure touches? It’s when a mendicant, encountering a touch with their body, is not aroused by a desirable touch, so is able to still the mind. That’s how a mendicant can endure touches.

AN 5.140 — Sota Sutta — A Listener

“Mendicants, a royal bull elephant with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What five? A royal bull elephant listens, destroys, protects, endures, and goes fast.

And how does a royal bull elephant protect? It’s when a royal bull elephant in battle protects its fore-quarters and hind-quarters, its fore-feet and hind-feet, and its head, ears, tusks, trunk, tail, and rider. That’s how a royal bull elephant protects.

A royal bull elephant with these five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What five? A mendicant listens, destroys, protects, endures, and goes fast.

And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them. That’s how a mendicant destroys.

And how does a mendicant protect? When a mendicant sees a sight with the eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant protects.

And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and puts up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

A mendicant with these five qualities … is the supreme field of merit for the world.”

15. At Tikaṇḍakī

AN 5.141 — Avajānāti Sutta — Scorn

“Mendicants, these five individuals are found in the world. What five? One gives then scorns, one lives together then scorns, one is gullible for gossip, one is impulsive, and one is dull and stupid.

And how does an individual give then scorn? It’s when an individual gives an individual robes, almsfood, lodgings, and medicines and supplies for the sick. They think: ‘I give; this one receives.’ They give to them, then they scorn them. That’s how an individual gives then scorns.

And how does an individual live together then scorn? It’s when an individual lives with someone else for two or three years. They live together with them, then they scorn them. That’s how an individual lives together then scorns.

And how is an individual gullible for gossip? It’s when they’re very quick to believe what a certain individual says in praise or criticism of another. That’s how an individual is gullible for gossip.

And how is an individual impulsive? It’s when a certain individual is fickle in faith, devotion, fondness, and confidence. That’s how an individual is impulsive.

And how is an individual dull and stupid? It’s when they don’t know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those with a portion of dark or bright. That’s how an individual is dull and stupid.

These are the five individuals found in the world.”

AN 5.142 — Ārabhati Sutta — Transgression

“Mendicants, these five individuals are found in the world. What five?

One individual transgresses and regrets it. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder.

One individual transgresses and doesn’t regret it. And they don’t understand …

One individual doesn’t transgress yet still feels regret. And they don’t understand …

One individual neither transgresses nor regrets. But they don’t understand …

One individual neither transgresses nor regrets. And they do understand where those arisen bad, unskillful qualities cease without remainder.

Take the case of the individual who transgresses and regrets it. And they don’t truly understand the freedom of heart and freedom by wisdom where those arisen bad, unskillful qualities cease without remainder. They should be told: ‘Venerable, the defilements born of transgression are found in you, and the defilements born of regret grow. You would do well to give up the defilements born of transgression and dispel the defilements born of regret, and then develop the mind and wisdom. In this way you’ll become just like the fifth individual.’

Take the case of the individual who transgresses and doesn’t regret it. And they don’t understand … They should be told: ‘Venerable, the defilements born of transgression are found in you, but the defilements born of regret don’t grow. You would do well to give up the defilements born of transgression, and then develop the mind and wisdom. In this way you’ll become just like the fifth individual.’

Take the case of the individual who doesn’t transgress yet feels regret. And they don’t understand … They should be told: ‘Venerable, the defilements born of transgression are not found in you, yet the defilements born of regret grow. You would do well to dispel the defilements born of regret, and then develop the mind and wisdom. In this way you’ll become just like the fifth individual.’

Take the case of the individual who neither transgresses nor regrets. But they don’t understand … They should be told: ‘Venerable, the defilements born of transgression are not found in you, and the defilements born of regret don’t grow. You would do well to develop the mind and wisdom. In this way you’ll become just like the fifth individual.’

And so, mendicants, when these four individuals are advised and instructed by comparison with the fifth individual, they gradually attain the ending of defilements.”

AN 5.143 — Sārandada Sutta — At Sārandada

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Vesālī for alms.

Now at that time around five hundred Licchavis were sitting together at the Sārandada Shrine, and this discussion came up among them, “The appearance of five treasures is rare in the world. What five? The elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, and the householder-treasure. The appearance of these five treasures is rare in the world.”

Then those Licchavis sent a man out on to the road, saying, “My man, please tell us when you see the Buddha.”

That man saw the Buddha coming off in the distance. He went to the Licchavis and said, “Sirs, the Blessed One, the perfected one, the fully awakened Buddha is coming. Please go at your convenience.”

Then those Licchavis went up to the Buddha, bowed, stood to one side, and said to him, “Please go to the Sārandada Shrine, out of sympathy.” The Buddha consented with silence.

Then the Buddha went up to the Sārandada Shrine. He sat down on the seat spread out and said to the Licchavis, “Licchavis, what were you sitting talking about just now? What conversation was left unfinished?”

“Well, sir, this discussion came up among us while we were sitting together: ‘The appearance of five treasures is rare in the world. …’”

“You Licchavis are so fixated on sensual pleasures, that’s the only discussion that came up! Licchavis, the appearance of five treasures is rare in the world. What five?

The appearance of a Realized One, a perfected one, a fully awakened Buddha.

A teacher of the teaching and training proclaimed by a Realized One.

An individual who understands the teaching and training proclaimed by a Realized One.

An individual who practices in line with the teaching.

An individual who is grateful and thankful.

The appearance of these five treasures is rare in the world.”

AN 5.144 — Tikaṇḍakī Sutta — At Tikaṇḍakī

At one time the Buddha was staying near Sāketa in Tikaṇḍakī Wood. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“Mendicants, a mendicant would do well to meditate from time to time perceiving the following: the repulsive in the unrepulsive,
the unrepulsive in the repulsive,
the repulsive in both the unrepulsive and the repulsive, and
the unrepulsive in both the repulsive and the unrepulsive.
A mendicant would do well to meditate from time to time staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive.

For what reason should a mendicant meditate perceiving the repulsive in the unrepulsive? ‘May greed not arise in me for things that arouse greed.’ A mendicant should meditate perceiving the repulsive in the unrepulsive for this reason.

For what reason should a mendicant meditate perceiving the unrepulsive in the repulsive? ‘May hate not arise in me for things that provoke hate.’ …

For what reason should a mendicant meditate perceiving the repulsive in both the unrepulsive and the repulsive? ‘May greed not arise in me for things that arouse greed. May hate not arise in me for things that provoke hate.’ …

For what reason should a mendicant meditate perceiving the unrepulsive in both the repulsive and the unrepulsive? ‘May hate not arise in me for things that provoke hate. May greed not arise in me for things that arouse greed.’ …

For what reason should a mendicant meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive? ‘May no greed for things that arouse greed, hate for things that provoke hate, or delusion for things that promote delusion arise in me in any way at all.’ For this reason a mendicant should meditate staying equanimous, mindful and aware, shunning both the repulsive and the unrepulsive.”

AN 5.145 — Niraya Sutta — Hell

“Mendicants, someone with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. Someone with these five qualities is placed in hell as if delivered there.

Someone with five qualities is placed in heaven as if delivered there. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. Someone with these five qualities is placed in heaven as if delivered there.”

AN 5.146 — Mitta Sutta — A Friend

“Mendicants, you shouldn’t associate with a mendicant friend who has five qualities. What five? They start up work projects. They take up disciplinary issues. They conflict with leading mendicants. They like long and aimless wandering. They’re unable to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. Mendicants, you shouldn’t associate with a mendicant friend who possesses these five qualities.

You should associate with a mendicant friend who has five qualities. What five? They don’t start up work projects. They don’t take up disciplinary issues. They don’t conflict with leading mendicants. They don’t like long and aimless wandering. They’re able to educate, encourage, fire up, and inspire you from time to time with a Dhamma talk. You should associate with a mendicant friend who possesses these five qualities.”

AN 5.147 — Asappurisadāna Sutta — Gifts of an Untrue Person

“Mendicants, there are these five gifts of an untrue person. What five? They give carelessly. They give thoughtlessly. They don’t give with their own hand. They give the dregs. They give without consideration for consequences. These are the five gifts of an untrue person.

There are these five gifts of a true person. What five? They give carefully. They give thoughtfully. They give with their own hand. They don’t give the dregs. They give with consideration for consequences. These are the five gifts of a true person.”

AN 5.148 — Sappurisadāna Sutta — Gifts of a True Person

“There are these five gifts of a true person. What five? They give a gift out of faith. They give a gift carefully. They give a gift at the right time. They give a gift with no strings attached. They give a gift without damaging themselves or others.

Having given a gift out of faith, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And they’re attractive, good-looking, lovely, of surpassing beauty.

Having given a gift carefully, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And their children, wives, bondservants, servants, and workers want to listen. They actively listen and try to understand.

Having given a gift at the right time, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And when the time is right, their needs are amply satisfied.

Having given a gift with no strings attached, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And their mind tends to enjoy the five refined kinds of sensual stimulation.

Having given a gift without damaging themselves or others, in whatever place the result of that gift manifests they become rich, affluent, and wealthy. And no damage comes to their property from anywhere, whether fire, flood, rulers, bandits, or unloved heirs.

These are the five gifts of a true person.”

AN 5.149 — Paṭhamasamayavimutta Sutta — Temporarily Free (1st)

“Mendicants, these five things lead to the decline of a mendicant who is temporarily free. What five? They relish work, talk, sleep, and company. And they don’t review the extent of their mind’s freedom. These five things lead to the decline of a mendicant who is temporarily free.

These five things don’t lead to the decline of a mendicant who is temporarily free. What five? They don’t relish work, talk, sleep, and company. And they review the extent of their mind’s freedom. These five things don’t lead to the decline of a mendicant who is temporarily free.”

AN 5.150 — Dutiyasamayavimutta Sutta — Temporarily Free (2nd)

“Mendicants, these five things lead to the decline of a mendicant who is temporarily free. What five? They relish work, talk, and sleep. They don’t guard the sense doors and they eat too much. These five things lead to the decline of a mendicant who is temporarily free.

These five things don’t lead to the decline of a mendicant who is temporarily free. What five? They don’t relish work, talk, and sleep. They guard the sense doors and they have moderation in eating. These five things don’t lead to the decline of a mendicant who is temporarily free.”

16. The True Teaching

AN 5.151 — Paṭhamasammattaniyāma Sutta — The Sure Path (1st)

“Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They listen with scattered and disunified mind. They apply the mind irrationally. Someone with these five qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They listen with unscattered and unified mind. They apply the mind rationally. Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

AN 5.152 — Dutiyasammattaniyāma Sutta — The Sure Path (2nd)

“Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What five? They disparage the talk, the speaker, or themselves. They’re witless, dull, and idiotic. They think they know what they don’t know. Someone with these five qualities is unable to step into the sure path with regard to skillful qualities, even when listening to the true teaching.

Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What five? They don’t disparage the talk, the speaker, or themselves. They’re wise, bright, and clever. They don’t think they know what they don’t know. Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

AN 5.153 — Tatiyasammattaniyāma Sutta — The Sure Path (3rd)

“Mendicants, someone with five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching. What five? They listen to the teaching bent only on putting it down. They listen to the teaching with a hostile, fault-finding mind. They’re antagonistic to the teacher, planning to attack them. They’re witless, dull, and idiotic. And they think they know what they don’t know. Someone with these five qualities is unable to step into the sure path with regard to skillful qualities even when listening to the true teaching.

Someone with five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching. What five? They don’t listen to the teaching bent only on putting it down. They don’t listen to the teaching with a hostile, fault-finding mind. They’re not antagonistic to the teacher, and not planning to attack them. They’re wise, bright, and clever. And they don’t think they know what they don’t know. Someone with these five qualities is able to step into the sure path with regard to skillful qualities when listening to the true teaching.”

AN 5.154 — Paṭhamasaddhammasammosa Sutta — The Decline of the True Teaching (1st)

“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five? It’s when mendicants don’t carefully listen to the teachings, memorize them, and remember them. They don’t carefully examine the meaning of teachings that they remember. And they don’t carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when mendicants carefully listen to the teachings, memorize them, and remember them. They carefully examine the meaning of teachings that they remember. And they carefully practice in line with the meaning and the teaching they’ve understood. These five things lead to the continuation, persistence, and enduring of the true teaching.”

AN 5.155 — Dutiyasaddhammasammosa Sutta — The Decline of the True Teaching (2nd)

“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five?

It’s when the mendicants don’t memorize the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. This is the first thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants don’t explain the teaching in detail to others as they learned and memorized it. This is the second thing …

Furthermore, the mendicants don’t make others recite the teaching in detail as they learned and memorized it. This is the third thing …

Furthermore, the mendicants don’t rehearse the teaching in detail as they learned and memorized it. This is the fourth thing …

Furthermore, the mendicants don’t think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the decline and disappearance of the true teaching.

These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching. What five?

It’s when the mendicants memorize the teaching—statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants explain the teaching in detail to others as they learned and memorized it. This is the second thing …

Furthermore, the mendicants make others recite the teaching in detail as they learned and memorized it. This is the third thing …

Furthermore, the mendicants rehearse the teaching in detail as they learned and memorized it. This is the fourth thing …

Furthermore, the mendicants think about and consider the teaching in their hearts, examining it with their minds as they learned and memorized it. This is the fifth thing that leads to the continuation, persistence, and enduring of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching.”

AN 5.156 — Tatiyasaddhammasammosa Sutta — The Decline of the True Teaching (3rd)

“Mendicants, these five things lead to the decline and disappearance of the true teaching. What five?

It’s when the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching.

Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. This is the second thing …

These five things lead to the decline and disappearance of the true teaching.

These five things lead to the continuation, persistence, and enduring of the true teaching. What five? It’s when the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well organized, the meaning is correctly interpreted. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This is the second thing …

Furthermore, the senior mendicants are not indulgent and slack, leaders in backsliding, neglecting seclusion. They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too are not indulgent or slack … This is the fourth thing …

These five things lead to the continuation, persistence, and enduring of the true teaching.”

AN 5.157 — Dukkathā Sutta — Inappropriate Talk

“Mendicants, it is inappropriate to speak to five individuals by comparing that individual with someone else. What five?

It’s inappropriate to talk to an unfaithful person about faith. It’s inappropriate to talk to an unethical person about ethics. It’s inappropriate to talk to an unlearned person about learning. It’s inappropriate to talk to a stingy person about generosity. It’s inappropriate to talk to a witless person about wisdom.

And why is it inappropriate to talk to an unfaithful person about faith? When an unfaithful person is spoken to about faith they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that faith in themselves, they don’t get the rapture and joy that faith brings. That’s why it’s inappropriate to talk to an unfaithful person about faith.

And why is it inappropriate to talk to an unethical person about ethics? When an unethical person is spoken to about ethics they lose their temper … Why is that? Not seeing that ethical conduct in themselves, they don’t get the rapture and joy that ethical conduct brings. That’s why it’s inappropriate to talk to an unethical person about ethics.

And why is it inappropriate to talk to an unlearned person about learning? When an unlearned person is spoken to about learning they lose their temper … Why is that? Not seeing that learning in themselves, they don’t get the rapture and joy that learning brings. That’s why it’s inappropriate to talk to an unlearned person about learning.

And why is it inappropriate to talk to a stingy person about generosity? When a stingy person is spoken to about generosity they lose their temper … Why is that? Not seeing that generosity in themselves, they don’t get the rapture and joy that generosity brings. That’s why it’s inappropriate to talk to a stingy person about generosity.

And why is it inappropriate to talk to a witless person about wisdom? When a witless person is spoken to about wisdom they lose their temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. Why is that? Not seeing that wisdom in themselves, they don’t get the rapture and joy that wisdom brings. That’s why it’s inappropriate to talk to a witless person about wisdom.

It is inappropriate to speak to these five individuals by comparing that individual with someone else.

It is appropriate to speak to five individuals by comparing that individual with someone else. What five?

It’s appropriate to talk to a faithful person about faith. It’s appropriate to talk to an ethical person about ethical conduct. It’s appropriate to talk to a learned person about learning. It’s appropriate to talk to a generous person about generosity. It’s appropriate to talk to a wise person about wisdom.

And why is it appropriate to talk to a faithful person about faith? When a faithful person is spoken to about faith they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that faith in themselves, they get the rapture and joy that faith brings. That’s why it’s appropriate to talk to a faithful person about faith.

And why is it appropriate to talk to an ethical person about ethical conduct? When an ethical person is spoken to about ethical conduct they don’t lose their temper … Why is that? Seeing that ethical conduct in themselves, they get the rapture and joy that ethical conduct brings. That’s why it’s appropriate to talk to an ethical person about ethical conduct.

And why is it appropriate to talk to a learned person about learning? When a learned person is spoken to about learning they don’t lose their temper … Why is that? Seeing that learning in themselves, they get the rapture and joy that learning brings. That’s why it’s appropriate to talk to a learned person about learning.

And why is it appropriate to talk to a generous person about generosity? When a generous person is spoken to about generosity they don’t lose their temper … Why is that? Seeing that generosity in themselves, they get the rapture and joy that generosity brings. That’s why it’s appropriate to talk to a generous person about generosity.

And why is it appropriate to talk to a wise person about wisdom? When a wise person is spoken to about wisdom they don’t lose their temper, they don’t get annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. Why is that? Seeing that wisdom in themselves, they get the rapture and joy that wisdom brings. That’s why it’s appropriate to talk to a wise person about wisdom.

It is appropriate to speak to these five individuals by comparing that individual with someone else.”

AN 5.158 — Sārajja Sutta — Timidity

“Mendicants, a mendicant with five qualities is overcome by timidity. What five? It’s when a mendicant is faithless, unethical, with little learning, lazy, and witless. A mendicant with these five qualities is overcome by timidity.

A mendicant with five qualities is self-assured. What five? It’s when a mendicant is faithful, ethical, learned, energetic, and wise. A mendicant with these five qualities is self-assured.”

AN 5.159 — Udāyī Sutta — With Udāyī

So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now, at that time Venerable Udāyī was sitting teaching Dhamma, surrounded by a large assembly of laypeople. Seeing this, Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

“Sir, Venerable Udāyī is teaching Dhamma, surrounded by a large assembly of laypeople.”

“Ānanda, it’s not easy to teach Dhamma to others. You should establish five things in yourself before teaching Dhamma to others. What five?

You should teach Dhamma to others thinking: ‘I will teach step by step.’ …

‘I will teach showing my method.’ …

‘I will teach out of kindness.’ …

‘I will not teach while secretly hoping to profit.’ …

‘I will teach without damaging myself or others.’

It’s not easy to teach Dhamma to others. You should establish these five things in yourself before teaching Dhamma to others.”

AN 5.160 — Duppaṭivinodaya Sutta — Hard to Dispel

“Mendicants, these five things are hard to dispel once they’ve arisen. What five? Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling. These five things are hard to dispel once they’ve arisen.”

17. Resentment

AN 5.161 — Paṭhamaāghātapaṭivinaya Sutta — Getting Rid of Resentment (1st)

“Mendicants, a mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone. What five?

You should develop love for an individual you resent. That’s how to get rid of resentment for that individual.

You should develop compassion for an individual you resent. …

You should develop equanimity for an individual you resent. …

You should disregard an individual you resent, paying no attention to them. …

You should focus on the ownership of deeds regarding that individual: ‘This venerable is the owner of their deeds and heir to their deeds. Deeds are their womb, their relative, and their refuge. They shall be the heir of whatever deeds they do, whether good or bad.’ That’s how to get rid of resentment for that individual.

A mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.”

AN 5.162 — Dutiyaāghātapaṭivinaya Sutta — Getting Rid of Resentment (2nd)

There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!”

“Reverend,” they replied. Sāriputta said this:

“Reverends, a mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone. What five?

In the case of an individual whose behavior by way of body is impure, but whose behavior by way of speech is pure, you should get rid of resentment for that kind of individual.

In the case of an individual whose behavior by way of speech is impure, but whose behavior by way of body is pure, …

In the case of an individual whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time, …

In the case of an individual whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time, …

In the case of an individual whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time, you should get rid of resentment for that kind of individual.

How should you get rid of resentment for an individual whose behavior by way of body is impure, but whose behavior by way of speech is pure? Suppose a mendicant wearing rag robes sees a rag by the side of the road. They’d hold it down with the left foot, spread it out with the right foot, tear out what was intact, and take it away with them. In the same way, at that time you should ignore that individual’s impure behavior by way of body and focus on their pure behavior by way of speech. That’s how to get rid of resentment for that individual.

How should you get rid of resentment for an individual whose behavior by way of speech is impure, but whose behavior by way of body is pure? Suppose there was a lotus pond enveloped with moss and aquatic plants. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond, sweep apart the moss and aquatic plants, drink from their cupped hands, and be on their way. In the same way, at that time you should ignore that individual’s impure behavior by way of speech and focus on their pure behavior by way of body. That’s how to get rid of resentment for that individual.

How should you get rid of resentment for an individual whose behavior by way of body and speech is impure, but who gets an openness and clarity of heart from time to time? Suppose there was a little water in a cow’s hoofprint. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They might think: ‘This little bit of water is in a cow’s hoofprint. If I drink it with my cupped hands or a bowl, I’ll stir it and disturb it, making it undrinkable. Why don’t I get down on all fours and drink it up like a cow, then be on my way?’ So that’s what they do. In the same way, at that time you should ignore that individual’s impure behavior by way of speech and body, and focus on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that individual.

How should you get rid of resentment for an individual whose behavior by way of body and speech is impure, and who doesn’t get an openness and clarity of heart from time to time? Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. And it was a long way to a village, whether ahead or behind. And they didn’t have any suitable food or medicine, or a competent carer, or someone to bring them within a village. Another person traveling along the road might see them, and think of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this person get suitable food or medicine, or a competent carer, or someone to bring them within a village. Why is that? So that they don’t come to ruin right here.’ In the same way, at that time you should ignore that individual’s impure behavior by way of speech and body, and the fact that they don’t get an openness and clarity of heart from time to time, and think of them with nothing but compassion, kindness, and sympathy: ‘Oh, may this venerable give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind. Why is that? So that, when their body breaks up, after death, they’re not reborn in a place of loss, a bad place, the underworld, hell.’ That’s how to get rid of resentment for that individual.

How should you get rid of resentment for an individual whose behavior by way of body and speech is pure, and who gets an openness and clarity of heart from time to time? Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful, and shaded by many trees. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And after emerging they’d sit or lie down right there in the shade of the trees.

In the same way, at that time you should focus on that individual’s pure behavior by way of body and speech, and on the fact that they get an openness and clarity of heart from time to time. That’s how to get rid of resentment for that individual. Relying on an individual who is impressive all around, the mind becomes confident.

A mendicant should use these five ways to completely get rid of resentment when it has arisen toward anyone.”

AN 5.163 — Sākaccha Sutta — Discussions

There Venerable Sāriputta addressed the mendicants: “Reverends, mendicants!”

“Reverend,” they replied. Sāriputta said this:

“A mendicant with five qualities is fit to hold a discussion with their spiritual companions. What five?

A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

They’re personally accomplished in immersion, …

They’re personally accomplished in wisdom, …

They’re personally accomplished in freedom, …

They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.

A mendicant with these five qualities is fit to hold a discussion with their spiritual companions.”

There Venerable Sāriputta addressed the mendicants:

“A mendicant with five qualities is fit to share their life with their spiritual companions. What five?

A mendicant is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.

They’re personally accomplished in immersion, …

They’re personally accomplished in wisdom, …

They’re personally accomplished in freedom, …

They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.

A mendicant with these five qualities is fit to share their life with their spiritual companions.”

AN 5.165 — Pañhapucchā Sutta — Asking Questions

There Venerable Sāriputta addressed the mendicants: … “Whoever asks a question of another, does so for one or other of these five reasons. What five? Someone asks a question of another from stupidity and folly. Or they ask from corrupt wishes, being of wishful temperament. Or they ask in order to disparage. Or they ask wanting to understand. Or they ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’ Whoever asks a question of another, does so for one or other of these five reasons. As for myself, I ask with the thought, ‘If they correctly answer the question I ask it’s good. If not, I’ll correctly answer it for them.’”

AN 5.166 — Nirodha Sutta — Cessation

There Venerable Sāriputta addressed the mendicants:

“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume edible food, they’re reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”

When he said this, Venerable Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

But for a second … and a third time Sāriputta repeated his statement.

And for a third time, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

Then Venerable Sāriputta thought, “Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. Why don’t I go to see the Buddha?”

Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to the mendicants:

“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume edible food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”

When he said this, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

But for a second … and a third time Sāriputta repeated his statement.

And for a third time, Udāyī said to him, “This is not possible, Reverend Sāriputta, it cannot happen!”

Then Venerable Sāriputta thought, “Even in front of the Buddha Venerable Udāyī disagrees with me three times, and not one mendicant agrees with me. I’d better stay silent.” Then Sāriputta fell silent.

Then the Buddha said to Venerable Udāyī, “But Udāyī, do you believe in a mind-made body?”

“For those gods, sir, who are formless, made of perception.”

“Udāyī, what has an incompetent fool like you got to say? How on earth could you imagine you’ve got something worth saying!”

Then the Buddha said to Venerable Ānanda, “Ānanda! How can you just watch while a senior mendicant is being harassed? Don’t you have any compassion for a senior mendicant who is being harassed?”

Then the Buddha addressed the mendicants:

“Mendicants, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling. That is possible. If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume edible food. There they might enter into and emerge from the cessation of perception and feeling. That is possible.”

That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.

Then, not long after the Buddha had left, Venerable Ānanda went to Venerable Upavāṇa and said to him, “Reverend Upavāṇa, they’ve been harassing other senior mendicants, but I didn’t question them. I wouldn’t be surprised if the Buddha brings this up when he comes out of retreat later this afternoon. He might even call upon Venerable Upavāṇa himself. And right now I feel insecure.”

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out and said to Upavāṇa, “Upavāṇa, how many qualities should a senior mendicant have to be dear and beloved to their spiritual companions, respected and admired?”

“Sir, a senior mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five?

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

“Good, good, Upavāṇa! A senior mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired. If these five qualities are not found in a senior mendicant, why would their spiritual companions honor, respect, revere, or venerate them? Because of their broken teeth, gray hair, and wrinkled skin? But since these five qualities are found in a senior mendicant, their spiritual companions honor, respect, revere, or venerate them.”

AN 5.167 — Codanā Sutta — Accusation

There Sāriputta addressed the mendicants: “Reverends, a mendicant who wants to accuse another should first establish five things in themselves.

What five? I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves.

Take a case where I see a certain individual being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.

The mendicant who is accused improperly should be reassured in five ways. ‘Venerable, you were accused at the wrong time, not at the right time. There’s no need for you to feel remorse. You were accused falsely, not truthfully. … You were accused harshly, not gently. … You were accused harmfully, not beneficially. … You were accused with secret hate, not lovingly. There’s no need for you to feel remorse.’ A mendicant who is accused improperly should be reassured in these five ways.

The mendicant who makes improper accusations should be chastened in five ways. ‘Reverend, you made an accusation at the wrong time, not at the right time. There’s a reason for you to feel remorse. You made an accusation falsely, not truthfully. … You made an accusation harshly, not gently. … You made an accusation harmfully, not beneficially. … You made an accusation with secret hate, not lovingly. There’s a reason for you to feel remorse.’ The mendicant who makes improper accusations should be chastened in these five ways. Why is that? So that another mendicant wouldn’t think to make a false accusation.

Take a case where I see a certain individual being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.

The mendicant who is accused properly should be chastened in five ways. ‘Venerable, you were accused at the right time, not at the wrong time. There’s a reason for you to feel remorse. You were accused truthfully, not falsely. … You were accused gently, not harshly. … You were accused beneficially, not harmfully. … You were accused lovingly, not with secret hate. There’s a reason for you to feel remorse.’ The mendicant who is accused properly should be chastened in these five ways.

The mendicant who makes proper accusations should be reassured in five ways. ‘Reverend, you made an accusation at the right time, not at the wrong time. There’s no need for you to feel remorse. You made an accusation truthfully, not falsely. … You made an accusation gently, not harshly. … You made an accusation beneficially, not harmfully. … You made an accusation lovingly, not with secret hate. There’s no need for you to feel remorse.’ The mendicant who makes proper accusations should be reassured in these five ways. Why is that? So that another mendicant would think to make a true accusation.

An individual who is accused should ground themselves in two things: truth and an even temper. Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, beneficially or harmfully, lovingly or with secret hate—I will still ground myself in two things: truth and an even temper. If I know that that quality is found in me, I will tell them that it is. If I know that that quality is not found in me, I will tell them that it is not.”

“Even when you speak like this, Sāriputta, there are still some futile people here who do not respectfully take it up.”

“Sir, there are those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood. They’re devious, deceitful, and sneaky. They’re haughty, insolent, fickle, scurrilous, and loose-tongued. They do not guard their sense doors or eat in moderation, and they are not dedicated to wakefulness. They don’t care about the ascetic life, and don’t keenly respect the training. They’re indulgent and slack, leaders in backsliding, neglecting seclusion, lazy, and lacking energy. They’re unmindful, lacking situational awareness and immersion, with straying minds, witless and idiotic. When I speak to them like this, they don’t respectfully take it up.

Sir, there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not haughty, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise and clever. When I speak to them like this, they do respectfully take it up.”

“Sāriputta, those faithless individuals who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be.

But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them. Sāriputta, you should advise your spiritual companions! You should instruct your spiritual companions! Thinking: ‘I will draw my spiritual companions away from false teachings and ground them in true teachings.’ That’s how you should train.”

AN 5.168 — Sīla Sutta — Ethics

There Venerable Sāriputta addressed the mendicants:

“Reverends, an unethical person, who lacks ethics, has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness. In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right immersion.

When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

AN 5.169 — Khippanisanti Sutta — Quick-witted

Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to him:

“Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned?”

“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?”

“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”

“Yes, reverend,” Sāriputta replied. Venerable Ānanda said this:

“It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in definition, skilled in phrasing, and skilled in sequence. That is how to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned.”

“It’s incredible, it’s amazing! How well this was said by Venerable Ānanda! And we will remember Venerable Ānanda as someone who possesses these five qualities: ‘Reverend Ānanda is skilled in the meaning, skilled in the teaching, skilled in definition, skilled in phrasing, and skilled in sequence.’”

AN 5.170 — Bhaddaji Sutta — With Bhaddaji

At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. Then Venerable Bhaddaji went up to Venerable Ānanda, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and Venerable Ānanda said to him:

“Reverend Bhaddaji, what is the best sight, the best sound, the best happiness, the best perception, and the best state of existence?”

“Reverend, there is this Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. When you see the Divinity, that’s the best sight. There are the gods called ‘of streaming radiance’, who are drenched and steeped in pleasure. Every so often they feel inspired to exclaim: ‘Oh, what bliss! Oh, what bliss!’ When you hear that, it’s the best sound. There are the gods called ‘of universal beauty’. Since they’re truly content, they experience pleasure. This is the best happiness. There are the gods reborn in the dimension of nothingness. This is the best perception. There are the gods reborn in the dimension of neither perception nor non-perception. This is the best state of existence.”

“So, Venerable Bhaddaji, do you agree with what most people say about this?”

“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?”

“Well then, Reverend Bhaddaji, listen and apply your mind well, I will speak.”

“Yes, reverend,” Bhaddaji replied. Ānanda said this:

“What you see when the defilements are ended without delay is the best sight. What you hear when the defilements are ended without delay is the best sound. The happiness you feel when the defilements are ended without delay is the best happiness. What you perceive when the defilements are ended without delay is the best perception. The state of existence in which the defilements are ended without delay is the best state of existence.”

18. A Lay Follower

AN 5.171 — Sārajja Sutta — Timidity

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

“Venerable sir,” they replied. The Buddha said this:

“A lay follower with five qualities is overcome by timidity. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. A lay follower with these five qualities is overcome by timidity.

A lay follower with five qualities is self-assured. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. A lay follower with these five qualities is self-assured.”

AN 5.172 — Visārada Sutta — Assured

“A lay follower living at home with five qualities is not self-assured. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. A lay follower living at home with these five qualities is not self-assured.

A lay follower living at home with these five qualities is self-assured. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. A lay follower living at home with these five qualities is self-assured.”

AN 5.173 — Niraya Sutta — Hell

“Mendicants, a lay follower with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. A lay follower with these five qualities is placed in hell as if delivered there.

A lay follower with five qualities is placed in heaven as if delivered there. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. A lay follower with these five qualities is placed in heaven as if delivered there.”

AN 5.174 — Vera Sutta — Threats

Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householder, unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell. What five? Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. Unless these five fears and enmities are given up, one is said to be unethical, and is reborn in hell.

Once these five fears and enmities are given up, one is said to be ethical, and is reborn in a good place. What five? Killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. Once these five fears and enmities are given up, one is said to be ethical, and is reborn in a good place.

Anyone who kills living creatures brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from killing living creatures does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from killing living creatures.

Anyone who steals …

Anyone who commits sexual misconduct …

Anyone who lies …

Anyone who consumes beer, wine, and liquor intoxicants brims with fear and enmity both in this life and in lives to come, and experiences mental pain and sadness. Anyone who refrains from beer, wine, and liquor intoxicants does not brim with fear and enmity either in this life or in lives to come, and doesn’t experience mental pain and sadness. So that fear and enmity is quelled for anyone who refrains from beer, wine, and liquor intoxicants.

Someone in this world
who kills living creatures,
speaks falsely, steals,
commits adultery,
and indulges in drinking
beer and wine—

unless they give up these five threats,
they’re said to be unethical.
When their body breaks up, that witless person
is reborn in hell.

But someone in this world
who doesn’t kill living creatures,
speak falsely, steal,
commit adultery,
or indulge in drinking
beer and wine—

having given up these five threats,
they’re said to be ethical.
When their body breaks up, that wise person
is reborn in a good place.”

AN 5.175 — Caṇḍāla Sutta — Corpse-worker

“Mendicants, a lay follower with five qualities is a corpse-worker, a stain, and a reject among lay followers. What five? They’re faithless. They’re unethical. They follow boisterous, superstitious rites, believing in omens rather than deeds. They seek outside of the Buddhist community for those worthy of religious donations. And they make offerings there first. A lay follower with these five qualities is a corpse-worker, a stain, and a reject among lay followers.

A lay follower with five qualities is a gem, a pink lotus, and a white lotus among lay followers. What five? They’re faithful. They’re ethical. They don’t practice boisterous, superstitious rites, and believe in deeds rather than omens. They don’t seek outside of the Buddhist community for those worthy of religious donations. And they don’t make offerings there first. A lay follower with these five qualities is a gem, a pink lotus, and a white lotus among lay followers.”

AN 5.176 — Pīti Sutta — Rapture

Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

“Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: ‘How can we, from time to time, enter and dwell in the rapture of seclusion?’ That’s how you should train.”

When he said this, Venerable Sāriputta said to the Buddha, “It’s incredible, sir, it’s amazing! How well said this was by the Buddha: ‘Householders, you have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But you should not be content with just this much. So you should train like this: “How can we, from time to time, enter and dwell in the rapture of seclusion?” That’s how you should train.’

At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

“Good, good, Sāriputta! At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. The pain and sadness connected with sensual pleasures. The pleasure and happiness connected with sensual pleasures. The pain and sadness connected with the unskillful. The pleasure and happiness connected with the unskillful. The pain and sadness connected with the skillful. At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.”

AN 5.177 — Vaṇijjā Sutta — Trades

“Mendicants, a lay follower should not engage in these five trades. What five? Trade in weapons, living creatures, meat, intoxicants, and poisons. A lay follower should not engage in these five trades.”

AN 5.178 — Rājā Sutta — Kings

“What do you think, mendicants? Have you ever seen or heard of a person who has given up killing living creatures, and the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person has murdered a man or a woman.’ The kings have them arrested for killing, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants? Have you ever seen or heard of a person who has given up stealing, and the kings have them arrested for that …?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person took something from a village or wilderness, with the intention to commit theft.’ The kings have them arrested for stealing … Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants? Have you ever seen or heard of a person who has given up sexual misconduct, and the kings have them arrested for that …?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person had relations with women or maidens under someone else’s protection.’ The kings have them arrested for that … Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants? Have you ever seen or heard of a person who has given up lying, and the kings have them arrested for that …?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘This person has ruined a householder or householder’s child by lying.’ The kings have them arrested for that … Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

“What do you think, mendicants? Have you ever seen or heard of a person who has given up intoxicants of beer, wine, and liquor, and the kings have them arrested for that, and execute, imprison, or banish them, or do what the case requires?”

“No, sir.”

“Good, mendicants! I too have never seen or heard of such a thing. Rather, the kings are informed of someone’s bad deed: ‘While under the influence of intoxicants of beer, wine, and liquor, this person murdered a woman or a man. Or they stole something from a village or wilderness. Or they had relations with women or maidens under someone else’s protection. Or they ruined a householder or householder’s child by lying.’ The kings have them arrested for being under the influence of intoxicants of beer, wine, and liquor, and execute, imprison, or banish them, or do what the case requires. Have you ever seen or heard of such a case?”

“Sir, we have seen it and heard of it, and we will hear of it again.”

AN 5.179 — Gihi Sutta — A Layperson

Then the householder Anāthapiṇḍika, escorted by around five hundred lay followers, went up to the Buddha, bowed, and sat down to one side. Then the Buddha said to Venerable Sāriputta:

“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

And what are the five precepts in which their actions are restrained? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. These are the five precepts in which their actions are restrained.

And what are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty?

Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth blissful meditation in this life belonging to the higher mind, which they achieve in order to purify the unpurified mind and cleanse the unclean mind. These are the four blissful meditations in this life belonging to the higher mind that they get when they want, without trouble or difficulty.

You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in this life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: ‘I’ve finished with rebirth in hell, the animal realm, and the ghost realm. I’ve finished with all places of loss, bad places, the underworld. I am a stream-enterer! I’m not liable to be reborn in the underworld, and am assured, destined for awakening.’

Seeing the peril in the hells,
you should shun bad deeds.
Taking up the teaching of the noble ones,
an astute person should shun them.

You shouldn’t harm living beings,
so long as strength is found.
Nor should you knowingly speak falsehood,
or take what is not given.

Content with your own partners,
you should stay away from the partners of others.
A personage shouldn’t drink wine or toddy,
as they confuse the mind.

You should recollect the Buddha,
and reflect on the teaching.
You should develop a harmless mind of welfare,
which leads to the realms of gods.

When suitable gifts to give are available
to someone who seeks and needs merit,
a religious donation is abundant
if given first to the peaceful ones.

I will tell of the peaceful ones,
Sāriputta, listen to me.
Cows may be black or white,
red or tawny,

mottled or uniform,
or pigeon-colored.
But when one is born among them,
the bull that’s tamed—

a behemoth, powerful,
well-paced in pulling forward—
they yoke the load just to him,
regardless of his color.

So it is for humans,
wherever they may be born—
among aristocrats, brahmins, peasants,
menials, or corpse-workers and scavengers—

but when one is born among them,
tamed, true to their vows.
Firm in principle, accomplished in ethical conduct,
truthful, conscientious,

they’ve given up birth and death,
and have completed the spiritual journey.
With burden put down, detached,
they’ve completed the task and are free of defilements.

Gone beyond all things,
they’re quenched by not grasping.
In that flawless field,
a religious donation is abundant.

Fools who don’t understand—
unlearned simpletons—
give their gifts to those outside,
and don’t attend the peaceful ones.

But those who do attend the peaceful ones—
wise, esteemed as attentive—
and whose faith in the Holy One
has roots planted deep,

they go to the realm of the gods,
or are born here in a good family.
Gradually those astute ones
reach extinguishment.”

AN 5.180 — Gavesī Sutta — About Gavesī

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants. While traveling along a road the Buddha saw a large sal grove in a certain spot. He left the road, went to the sal grove, and plunged deep into it. And at a certain spot he smiled.

Then Venerable Ānanda thought, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

So Venerable Ānanda said to the Buddha, “What is the cause, what is the reason why the Buddha smiled? Realized Ones do not smile for no reason.”

“Once upon a time, Ānanda, there was a city in this spot that was successful and prosperous, populous and full of people. And Kassapa, a blessed one, a perfected one, a fully awakened Buddha, lived supported by that city.

He had a lay follower named Gavesī who had not fulfilled all the precepts. And the five hundred lay followers who were taught and advised by Gavesī also had not fulfilled all the precepts. Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, yet neither I nor they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who has fulfilled the precepts.’ Then those five hundred lay followers thought: ‘Master Gavesī is our helper, leader, and adviser, and now he will fulfill the precepts. Why don’t we do the same?’ Then those five hundred lay followers went to Gavesī and said to him: ‘From this day forth may Master Gavesī remember these five hundred lay followers as having fulfilled the precepts.’

Then Gavesī thought: ‘I’m the helper, leader, and adviser of these five hundred lay followers, and both I and they have fulfilled the precepts. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who is chaste, set apart, refraining from the vulgar act of sex.’ Then those five hundred lay followers did the same. …

Then Gavesī thought: ‘These five hundred lay followers … are chaste, set apart, refraining from the vulgar act of sex. We’re the same, I’m in no way better. So let me do better.’

Then Gavesī went to those five hundred lay followers and said to them: ‘From this day forth may the venerables remember me as one who eats in one part of the day, abstaining from eating at night, and from food at the wrong time.’ Then those five hundred lay followers did the same. …

Then Gavesī thought: ‘These five hundred lay followers … eat in one part of the day, abstaining from eating at night, and food at the wrong time. We’re the same, I’m in no way better. So let me do better.’

Then the lay follower Gavesī went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may I receive the going forth, the ordination in the Buddha’s presence?’ And he received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, the mendicant Gavesī, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

He understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.’ And the mendicant Gavesī became one of the perfected.

Then those five hundred lay followers thought: ‘Master Gavesī is our helper, leader, and adviser, He has shaved off his hair and beard, dressed in ocher robes, and gone forth from the lay life to homelessness. Why don’t we do the same?’ Then those five hundred lay followers went up to the blessed one Kassapa, the perfected one, the fully awakened Buddha and said to him: ‘Sir, may we receive the going forth and ordination in the Buddha’s presence?’ And they did receive the going forth and ordination in the Buddha’s presence.

Then the mendicant Gavesī thought: ‘I get the supreme bliss of freedom whenever I want, without trouble or difficulty. Oh, may these five hundred mendicants do the same!’ Then those five hundred mendicants, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme culmination of the spiritual path in this very life. They lived having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

They understood: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

And so, Ānanda, those five hundred mendicants headed by Gavesī, trying to go higher and higher, better and better, realized the supreme bliss of freedom. So you should train like this: ‘Trying to go higher and higher, better and better, we will realize the supreme bliss of freedom.’ That’s how you should train.”

19. Wilderness Dwellers

AN 5.181 — Āraññika Sutta — Wilderness Dwellers

“Mendicants, there are these five kinds of wilderness dwellers. What five? One may be a wilderness dweller because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five kinds of wilderness dwellers. But the one who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the one who dwells in the wilderness for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

AN 5.182 — Cīvara Sutta — Robes

“Mendicants, these five wear rag robes. What five? One may wear rag robes because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who wear rag robes.”

AN 5.183 — Rukkhamūlika Sutta — Dwelling at the Root of a Tree

“Mendicants, there are these five who dwell at the root of a tree. What five? One may dwell at the root of a tree because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who dwell at the root of a tree.”

AN 5.184 — Sosānika Sutta — Charnel Ground Dwellers

“Mendicants, these five dwell in a charnel ground. What five? One may dwell in a charnel ground because of stupidity … corrupt wishes … madness … because it is praised by the Buddhas … or for the sake of having few wishes … These are the five who dwell in a charnel ground.”

AN 5.185 — Abbhokāsika Sutta — Open Air Dwellers

“These five dwell in the open air. …”

AN 5.186 — Nesajjika Sutta — Those Who Never Lie Down

“These five never lie down. …”

AN 5.187 — Yathāsanthatika Sutta — Those Who Sleep Wherever a Mat is Laid

“These five sleep wherever they lay their mat. …”

AN 5.188 — Ekāsanika Sutta — Those Who Eat in One Sitting

“These five eat in one sitting per day. …”

AN 5.189 — Khalupacchābhattika Sutta — Refusers of Late Food

“These five refuse to accept food offered after the meal has begun. …”

AN 5.190 — Pattapiṇḍika Sutta — Those Who Eat Only From the Almsbowl

“Mendicants, these five eat only from the almsbowl. What five? One may eat only from the almsbowl because of stupidity and folly. Or because of corrupt wishes, being of wishful temperament. Or because of madness and mental disorder. Or because it is praised by the Buddhas and their disciples. Or for the sake of having few wishes, for the sake of contentment, self-effacement, seclusion, and simplicity. These are the five who eat only from the almsbowl. But the person who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.

From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the one who eats only from the almsbowl for the sake of having few wishes is the foremost, best, chief, highest, and finest of the five.”

20. Brahmins

AN 5.191 — Soṇa Sutta — Hounds

“Mendicants, these five traditional principles of the brahmins are exhibited these days among hounds, but not among brahmins. What five?

In the past brahmins had sex only with brahmin women, not with others. These days brahmins have sex with both brahmin women and others. But these days hounds have sex only with female hounds, not with other species. This is the first ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

In the past brahmins had sex only with brahmin women in the fertile phase of the menstrual cycle, not at other times. These days brahmins have sex with brahmin women both in the fertile phase of the menstrual cycle and at other times. But these days hounds have sex only with female hounds when they are in heat, not at other times. This is the second ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

In the past brahmins neither bought nor sold brahmin women. They lived together because they loved each other and wanted their family line to continue. These days brahmins both buy and sell brahmin women. They live together whether they love each other or not and they want their family line to continue. But these days hounds neither buy nor sell female hounds. They live together because they’re attracted to each other and want their family line to continue. This is the third ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

In the past brahmins did not store up money, grain, silver, or gold. These days brahmins do store up money, grain, silver, and gold. But these days hounds don’t store up money, grain, silver, or gold. This is the fourth ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

In the past brahmins went looking for almsfood for dinner at dusk, and for breakfast at daybreak. These days brahmins eat as much as they like until their bellies are full, then take away the leftovers. But these days hounds go looking for dinner at dusk, and for breakfast at daybreak. This is the fifth ancient principle of the brahmins exhibited these days among hounds, but not among brahmins.

These five ancient principles of the brahmins are exhibited these days among hounds, but not among brahmins.”

AN 5.192 — Doṇabrāhmaṇa Sutta — With the Brahmin Doṇa

Then Doṇa the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Doṇa sat down to one side, and said to the Buddha:

“Worthy Gotama, I have heard that the ascetic Gotama doesn’t bow to old brahmins, the elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. And this is indeed the case, for the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, worthy Gotama.”

“Doṇa, do you too claim to be a brahmin?”

“Worthy Gotama, if anyone should be rightly called a brahmin, it’s me. For I am well born on both my mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. I recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. I know them word-by-word, and their grammar. I am well versed in cosmology and the marks of a great man.”

“Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, rehearsing what was rehearsed, and teaching what was taught. Those seers described five kinds of brahmins. A brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker. Which one of these are you, Doṇa?”

“Worthy Gotama, we don’t know about these five kinds of brahmins. We just know the word ‘brahmin’. Worthy Gotama, please teach me this matter so I can learn about these five brahmins.”

“Well then, brahmin, listen and apply your mind well, I will speak.”

“Yes, worthy sir,” Doṇa replied. The Buddha said this:

“Doṇa, how is a brahmin equal to the Divinity?

It’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For forty-eight years he leads the boy’s spiritual life studying the hymns. Then he seeks a fee for his tutor, but only by legitimate means, not illegitimate.

In this context, Doṇa, what is legitimate? Not by farming, trade, raising cattle, archery, government service, or one of the professions, but solely by living on alms, not scorning the alms bowl. Having offered the fee to his tutor, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

Then they meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. Having developed these four divine meditations, when the body breaks up, after death, they’re reborn in a good place, a realm of divinity.

That’s how a brahmin is equal to the Divinity.

And how is a brahmin equal to a god?

It’s when a brahmin is well born on both the mother’s and the father’s sides … Having offered the fee to his tutor, he seeks a wife, but only by legitimate means, not illegitimate.

In this context, Doṇa, what is legitimate? Not by buying or selling, he only accepts a brahmin woman by the pouring of water. He has sex only with a brahmin woman. He does not have sex with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. Nor does he have sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle.

And why does the brahmin not have sex with a pregnant woman? If a brahmin had sex with a pregnant woman, the boy or girl would be born in too much filth. That’s why the brahmin doesn’t have sex with a pregnant woman.

And why does the brahmin not have sex with a breastfeeding woman? If a brahmin had sex with a breastfeeding woman, the boy or girl would drink back the semen. That’s why the brahmin doesn’t have sex with a breastfeeding woman.

And why does the brahmin not have sex outside the fertile phase of the menstrual cycle? Because his brahmin wife is not there for sensual pleasure, fun, and enjoyment, but only for procreation. Having ensured his progeny through sex, he shaves off his hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness.

When he has gone forth, quite secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first absorption … second absorption … third absorption … fourth absorption. Having developed these four absorptions, when the body breaks up, after death, they’re reborn in a good place, a heavenly realm.

That’s how a brahmin is equal to god.

And how does a brahmin toe the line?

It’s when a brahmin is well born on both the mother’s and the father’s sides …

Not by buying or selling, he only accepts a brahmin woman by the pouring of water. Having ensured his progeny through sex, his child makes him happy. Because of this attachment he stays in his family property, and does not go forth from the lay life to homelessness.

As far as the line of the ancient brahmins extends, he doesn’t cross over it. That’s why he’s called a brahmin who toes the line.

That’s how a brahmin toes the line.

And how does a brahmin cross the line?

It’s when a brahmin is well born on both the mother’s and the father’s sides …

Having offered a fee for his tutor, he seeks a wife by both legitimate and illegitimate means. That is, by buying or selling, as well as accepting a brahmin woman by the pouring of water. He has sex with a brahmin woman, as well as with a woman from a family of aristocrats, peasants, menials, corpse-workers, hunters, bamboo workers, chariot-makers, or scavengers. And he has sex with women who are pregnant, breastfeeding, or outside the fertile phase of the menstrual cycle. His brahmin wife is there for sensual pleasure, fun, and enjoyment, as well as for procreation.

As far as the line of the ancient brahmins extends, he crosses over it. That’s why he’s called a brahmin who crosses the line.

That’s how a brahmin crosses the line.

And how is a brahmin a brahmin corpse-worker?

It’s when a brahmin is well born on both his mother’s and father’s side, stemming from a clean vessel, with irrefutable and impeccable genealogy back to the seventh paternal generation. For forty-eight years he leads the virginal spiritual life studying the hymns. Then he seeks a fee for his tutor by legitimate means and illegitimate means. By farming, trade, raising cattle, archery, government service, or one of the professions, not solely by living on alms, not scorning the alms bowl.

He earns a living by any kind of work. The brahmins say to him, ‘Why is it that the worthy sir claims to be a brahmin, but you earn a living by any kind of work?’

He says, ‘It’s like a fire that burns both pure and filthy things, but doesn’t become corrupted by them. In the same way, worthy sir, if a brahmin earns a living by any kind of work, he is not corrupted by that.’

A brahmin is called a brahmin corpse-worker because he earns a living by any kind of work.

That’s how a brahmin is a brahmin corpse-worker.

Doṇa, the ancient brahmin seers were Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. They were the authors and propagators of the hymns, whose hymnal was sung and propagated and compiled in ancient times. These days, brahmins continue to sing and chant it. They continue chanting what was chanted, rehearsing what was rehearsed, and teaching what was taught.

Those seers described five kinds of brahmins. A brahmin who is equal to the Divinity, one who is equal to a god, one who toes the line, one who crosses the line, and the fifth is a brahmin corpse-worker. Which one of these are you, Doṇa?”

“This being so, worthy Gotama, I don’t even qualify as a brahmin corpse-worker.

Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 5.193 — Saṅgārava Sutta — With Saṅgārava

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Saṅgārava sat down to one side, and said to the Buddha:

“What is the cause, Worthy Gotama, what is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed? And why is it that sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed?”

“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water stirred by the wind, quivering, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn’t truly know it or see it. In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see what is good for yourself, good for another, or good for both. Even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed.

There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed. Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. Suppose there was a bowl of water that’s not stirred by the wind, quivering, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed. Suppose there was a bowl of water that’s transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it. In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.

This is the cause, brahmin, this is the reason why sometimes even hymns that are long-rehearsed don’t spring to mind, let alone those that are not rehearsed. And this is why sometimes even hymns that are long-unrehearsed spring to mind, let alone those that are rehearsed.”

“Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

AN 5.194 — Kāraṇapālī Sutta — With Kāraṇapālī

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time the brahmin Kāraṇapālī was working for the Licchavis. He saw the brahmin Piṅgiyānī coming off in the distance and said to him, “So, Piṅgiyānī, where are you coming from in the middle of the day?”

“I’m coming, worthy sir, from the presence of the ascetic Gotama.”

“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”

Worthy sir, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.”

Worthy Piṅgiyānī praises the ascetic Gotama with high praise indeed.”

“Who am I to praise the ascetic Gotama? He is praised by the praised as the first among gods and humans.”

“But for what reason are you so devoted to the ascetic Gotama?”

“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior. In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then you’re not attracted to the doctrines of the various ascetics and brahmins.

Suppose a person who was weak with hunger was to obtain a honey-cake. Wherever they taste it, they would enjoy a sweet, delectable flavor. In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then you get a sense of uplift, a confidence of the heart.

Suppose a person were to obtain a piece of sandalwood, whether yellow or red. Wherever they smelled it—whether at the root, the middle, or the top—they’d enjoy a delectable fragrance. In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then you become filled with joy and happiness.

Suppose there was a person who was sick, suffering, gravely ill. A good doctor would cure them on the spot. In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then you make an end of sorrow, lamentation, pain, sadness, and distress.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down. In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then all your stress, weariness, and exhaustion die down.”

When this was said, the brahmin Kāraṇapālī rose from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:

“Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Homage to him, the blessed one, the perfected one, the fully awakened Buddha!

Excellent, worthy Piṅgiyānī! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Piṅgiyānī has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”

AN 5.195 — Piṅgiyānī Sutta — Piṅgiyānī

At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Now at that time around five hundred Licchavis were visiting the Buddha. Some of the Licchavis were in blue, of blue color, clad in blue, adorned with blue. And some were similarly colored in yellow, red, or white. But the Buddha outshone them all in beauty and glory.

Then the brahmin Piṅgīyānī rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and said, “I feel inspired to speak, Blessed One! I feel inspired to speak, Holy One!”

“Then speak as you feel inspired,” said the Buddha. So the brahmin Piṅgīyānī extolled the Buddha in his presence with a fitting verse.

“Like a fragrant pink lotus
that blooms at daybreak, its fragrance unfaded—
see Aṅgīrasa shine,
bright as the sun in the sky!”

Then those Licchavis clothed Piṅgiyānī with five hundred upper robes. And Piṅgiyānī clothed the Buddha with them.

Then the Buddha said to the Licchavis:

“Licchavis, the appearance of five treasures is rare in the world. What five? A Realized One, a perfected one, a fully awakened Buddha. A teacher of the teaching and training proclaimed by a Realized One. An individual who understands the teaching and training proclaimed by a Realized One. An individual who practices in line with the teaching. An individual who is grateful and thankful. The appearance of these five treasures is rare in the world.”

AN 5.196 — Mahāsupina Sutta — The Great Dreams

“Mendicants, before his awakening five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening. What five?

This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This is the first great dream that appeared to the Realized One before his awakening.

Next, a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This is the second great dream that appeared to the Realized One before his awakening.

Next, white caterpillars with black heads crawled up from his feet and covered his knees. This is the third great dream that appeared to the Realized One before his awakening.

Next, four birds of different colors came from the four quarters. They fell at his feet, turning pure white. This is the fourth great dream that appeared to the Realized One before his awakening.

Next, he walked back and forth on top of a big mountain of filth while remaining unsoiled. This is the fifth great dream that appeared to the Realized One before his awakening.

Now, as to when, before his awakening, the Realized One, the perfected one, the fully awakened Buddha was still not awake but intent on awakening. This great earth was his bed. Himalaya, king of mountains, was his pillow. His left hand was laid down in the eastern sea. His right hand was laid down in the western sea. And both his feet were laid down in the southern sea. This was fulfilled when the Buddha awakened to the perfect awakening. This was the first great dream that appeared to him while he was still not awakened.

As to when a kind of grass called ‘the crosser’ grew up from his navel and stood pressing against the cloudy sky. This was fulfilled when, after the Buddha had awakened to the noble eightfold path, it was fully revealed among gods and humans. This was the second great dream that appeared to him while he was still not awakened.

As to when white caterpillars with black heads crawled up from his feet and covered his knees. This was fulfilled when many white-clothed laypeople went for refuge to him for life. This was the third great dream that appeared to him while he was still not awakened.

As to when four birds of different colors came from the four quarters. They fell at his feet, turning pure white. This was fulfilled when members of the four classes—aristocrats, brahmins, peasants, and menials—went forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One and realized supreme freedom. This was the fourth great dream that appeared to him while he was still not awakened.

As to when he walked back and forth on top of a big mountain of filth while remaining unsoiled. This was fulfilled when the Realized One received robes, almsfood, lodgings, and medicines and supplies for the sick. And he used them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This was the fifth great dream that appeared to him while he was still not awakened.

Before his awakening these five great dreams appeared to the Realized One, the perfected one, the fully awakened Buddha, when he was still not awake but intent on awakening.”

AN 5.197 — Vassa Sutta — Obstacles to Rain

“Mendicants, there are these five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse. What five?

In the upper atmosphere the fire element flares up, which disperses the clouds. This is the first obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

Furthermore, in the upper atmosphere the air element flares up, which disperses the clouds. This is the second obstacle to rain …

Furthermore, Rāhu, lord of titans, receives water in his hand and discards it in the ocean. This is the third obstacle to rain …

Furthermore, the gods of the rain clouds become negligent. This is the fourth obstacle to rain …

Furthermore, humans become unprincipled. This is the fifth obstacle to rain, which the forecasters don’t know, and which their vision does not traverse.

These are the five obstacles to rain, which the forecasters don’t know, and which their vision does not traverse.”

AN 5.198 — Vācā Sutta — Well-Spoken Words

“Mendicants, speech that has five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people. What five? It is speech that is timely, true, gentle, beneficial, and loving. Speech with these five factors is well spoken, not poorly spoken. It’s blameless and is not criticized by sensible people.”

AN 5.199 — Kula Sutta — Families

“When ethical renunciates come to a family, the people brim with much merit for five reasons. What five?

When they see ethical renunciates coming to their family, the people bring up confidence in their hearts. At that time the family is practicing a path leading to heaven.

When ethical renunciates come to their family, the people rise from their seats, bow down, and offer them a seat. At that time the family is practicing a path leading to a birth in an eminent family.

When ethical renunciates come to their family, the people get rid of the stain of stinginess. At that time the family is practicing a path leading to being illustrious.

When ethical renunciates come to their family, the people share what they have as best they can. At that time the family is practicing a path leading to great wealth.

When ethical renunciates come to their family, the people ask questions and listen to the teachings. At that time the family is practicing a path leading to great wisdom.

When ethical renunciates come to a family, the people brim with much merit for these five reasons.”

AN 5.200 — Nissāraṇīya Sutta — Elements of Escape

“Mendicants, there are these five elements of escape. What five?

Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained.

Take another case where a mendicant focuses on ill will, but their mind does not leap forth … But when they focus on good will, their mind leaps forth … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained.

Take another case where a mendicant focuses on harming, but their mind does not leap forth … But when they focus on compassion, their mind leaps forth … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained.

Take another case where a mendicant focuses on form, but their mind does not leap forth … But when they focus on the formless, their mind leaps forth … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained.

Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. This is how the escape from substantial reality is explained.

Delight in sensual pleasures, ill will, harming, form, and substantial reality don’t linger within them. That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering. These are the five elements of escape.”

21. With Kimbila

AN 5.201 — Kimila Sutta — With Kimbila

At one time the Buddha was staying near Kimbilā in the Freshwater Mangrove Wood. Then Venerable Kimbila went up to the Buddha, bowed, sat down to one side, and said to him:

“What is the cause, sir, what is the reason why the true teaching does not last long after the final quenching of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen lack respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does not last long after the final quenching of the Realized One.”

“What is the cause, sir, what is the reason why the true teaching does last long after the final quenching of the Realized One?”

“Kimbila, it’s when the monks, nuns, laymen, and laywomen maintain respect and reverence for the Teacher, the teaching, the Saṅgha, the training, and each other after the final quenching of the Realized One. This is the cause, this is the reason why the true teaching does last long after the final quenching of the Realized One.”

AN 5.202 — Dhammassavana Sutta — Listening to the Teaching

“Mendicants, there are these five benefits of listening to the teaching. What five? You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind. These are the five benefits of listening to the teaching.”

AN 5.203 — Assājānīya Sutta — A Thoroughbred

“Mendicants, a fine royal thoroughbred with five factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

What five? Integrity, speed, tenderness, patience, and gentleness. A fine royal thoroughbred with these five factors is worthy of a king. … In the same way, a mendicant with five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.

What five? Integrity, speed, tenderness, patience, and gentleness. A mendicant with these five qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”

AN 5.204 — Bala Sutta — Powers

“Mendicants, there are these five powers. What five? Faith, conscience, prudence, energy, and wisdom. These are the five powers.”

AN 5.205 — Cetokhila Sutta — Hard-heartedness

“Mendicants, there are these five kinds of hard-heartedness. What five? Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.

Furthermore, a mendicant has doubts about the teaching … the Saṅgha … the training … A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness. These are the five kinds of hard-heartedness.”

AN 5.206 — Vinibandha Sutta — Shackles

“Mendicants, there are these five shackles of the heart. What five? Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first shackle of the heart.

Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart. These are the five shackles of the heart.”

AN 5.207 — Yāgu Sutta — Porridge

“Mendicants, there are these five benefits of porridge. What five? It wards off hunger, quenches thirst, settles the wind, cleans the bladder, and helps digestion. These are the five benefits of porridge.”

AN 5.208 — Dantakaṭṭha Sutta — Chew Sticks

“Mendicants, there are these five drawbacks of not using chew sticks. What five? It’s not good for your eyes, you get bad breath, your taste-buds aren’t cleaned, bile and phlegm cover your food, and you lose your appetite. These are the five drawbacks of not using chew sticks.

There are these five benefits of using chew sticks. What five? It’s good for your eyes, you don’t get bad breath, your taste-buds are cleaned, bile and phlegm don’t cover your food, and food agrees with you. These are the five benefits of using chew sticks.”

AN 5.209 — Gītassara Sutta — The Sound of Singing

“Mendicants, there are these five drawbacks in reciting with a drawn-out singing voice. What five? You relish the sound of your own voice. Others relish the sound of your voice. Householders complain: ‘These ascetics who follow the Sakyan, sing just like us!’ When you’re enjoying the melody, your immersion breaks up. Those who come after follow your example. These are the five drawbacks in reciting with a drawn-out singing voice.”

AN 5.210 — Muṭṭhassati Sutta — Unmindful

“Mendicants, there are these five drawbacks of falling asleep unmindful and unaware. What five? You sleep badly and wake miserably. You have bad dreams. The deities don’t protect you. And you emit semen. These are the five drawbacks of falling asleep unmindful and unaware.

There are these five benefits of falling asleep mindful and aware. What five? You sleep at ease and wake happily. You don’t have bad dreams. The deities protect you. And you don’t emit semen. These are the five benefits of falling asleep mindful and aware.”

22. Abuse

AN 5.211 — Akkosaka Sutta — An Abuser

“Mendicants, a mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks. What five? They’re expelled, cut off, blocked out; or they commit a corrupt offense; or they contract a severe illness. They feel lost when they die. And when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. A mendicant who abuses and insults their spiritual companions, denouncing the noble ones, can expect these five drawbacks.”

AN 5.212 — Bhaṇḍanakāraka Sutta — Starting Fights

“Mendicants, a mendicant who starts fights, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect five drawbacks. What five? They don’t achieve the unachieved. What they have achieved falls away. They get a bad reputation. They feel lost when they die. And when their body breaks up, after death, they are reborn in a place of loss, a bad place, the underworld, hell. A mendicant who starts fights, quarrels, disputes, debates, and disciplinary issues in the Saṅgha can expect these five drawbacks.”

AN 5.213 — Sīla Sutta — Ethics

“Mendicants, there are these five drawbacks for an unethical person because of their failure in ethics. What five?

Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback.

Furthermore, an unethical person gets a bad reputation. This is the second drawback.

Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback.

Furthermore, an unethical person feels lost when they die. This is the fourth drawback.

Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the fifth drawback. These are the five drawbacks for an unethical person because of their failure in ethics.

There are these five benefits for an ethical person because of their accomplishment in ethics. What five? Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit.

Furthermore, an ethical person gets a good reputation. This is the second benefit.

Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit.

Furthermore, an ethical person dies not feeling lost. This is the fourth benefit.

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm. This is the fifth benefit.

These are the five benefits for an ethical person because of their accomplishment in ethics.”

AN 5.214 — Bahubhāṇi Sutta — Someone Who Talks a Lot

“Mendicants, there are these five drawbacks for an individual who talks a lot. What five? They use speech that’s false, backbiting, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks for an individual who talks a lot.

There are these five benefits for an individual who talks thoughtfully. What five? They don’t use speech that’s false, backbiting, harsh, and nonsensical. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. These are the five benefits for an individual who talks thoughtfully.”

AN 5.215 — Paṭhamaakkhanti Sutta — Intolerance (1st)

“Mendicants, there are these five drawbacks of intolerance. What five? You are disliked and disagreeable to most people. You have lots of enmity and many faults. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance.

There are these five benefits of tolerance. What five? You are liked and agreeable to most people. You have little enmity and few faults. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.”

AN 5.216 — Dutiyaakkhanti Sutta — Intolerance (2nd)

“Mendicants, there are these five drawbacks of intolerance. What five? You are disliked and disagreeable to most people. You’re cruel and remorseful. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks to intolerance.

There are these five benefits of tolerance. What five? You are liked and agreeable to most people. You’re neither cruel nor remorseful. You don’t feel lost when you die. And when your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of tolerance.”

AN 5.217 — Paṭhamaapāsādika Sutta — Unimpressive Conduct (1st)

“Mendicants, there are these five drawbacks of unimpressive conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of unimpressive conduct.

There are these five benefits of impressive conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. And when the body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of impressive conduct.”

AN 5.218 — Dutiyaapāsādika Sutta — Unimpressive Conduct (2nd)

“Mendicants, there are these five drawbacks of unimpressive conduct. What five? You don’t inspire confidence in those without it. You cause some with confidence to change their minds. You don’t follow the Teacher’s instructions. Those who come after you follow your example. And your mind doesn’t become clear. These are the five drawbacks of unimpressive conduct.

There are these five benefits of impressive conduct. What five? You inspire confidence in those without it. You increase confidence in those who have it. You follow the Teacher’s instructions. Those who come after you follow your example. And your mind becomes clear. These are the five benefits of impressive conduct.”

AN 5.219 — Aggi Sutta — Fire

“Mendicants, there are these five drawbacks of a fire. What five? It’s bad for your eyes. It’s bad for your complexion. It makes you weak. It draws in groups. And it encourages low talk. These are the five drawbacks of a fire.”

AN 5.220 — Madhurā Sutta — About Madhurā

“Mendicants, there are these five drawbacks of Madhurā. What five? The ground is uneven and dusty, the hounds are fierce, the native spirits are vicious, and it’s hard to get almsfood. These are the five drawbacks of Madhurā.”

23. Long Wandering

AN 5.221 — Paṭhamadīghacārika Sutta — Long Wandering (1st)

“Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t learn new things. You don’t clarify what you’ve learned. You lack confidence in some things you have learned. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering.

There are these five benefits of a reasonable amount of wandering. What five? You learn new things. You clarify what you’ve learned. You have confidence in some things you have learned. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.”

AN 5.222 — Dutiyadīghacārika Sutta — Long Wandering (2nd)

“Mendicants, there are these five drawbacks for someone who likes long and aimless wandering. What five? You don’t achieve the unachieved. What you have achieved falls away. You lose confidence in some things you’ve achieved. You contract a severe illness. You don’t have any friends. These are the five drawbacks for someone who likes long and aimless wandering.

There are these five benefits of a reasonable amount of wandering. What five? You achieve the unachieved. What you have achieved doesn’t fall away. You’re confident in some things you’ve achieved. You don’t contract severe illness. You have friends. These are the five benefits of a reasonable amount of wandering.”

AN 5.223 — Atinivāsa Sutta — Overstaying

“Mendicants, there are these five drawbacks of overstaying. What five? You have a lot of stuff and store it up. You have a lot of medicine and store it up. You have a lot of duties and responsibilities, and become capable in whatever needs to be done. You mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you miss it. These are the five drawbacks of overstaying.

There are these five benefits of staying for a reasonable length of time. What five? You don’t have a lot of stuff and store it up. You don’t have a lot of medicine and store it up. You don’t have a lot of duties and responsibilities, or become capable in whatever needs to be done. You don’t mix closely with laypeople and renunciates, socializing inappropriately like a layperson. And when you leave that monastery, you don’t miss it. These are the five benefits of staying for a reasonable length of time.”

AN 5.224 — Maccharī Sutta — Stingy

“Mendicants, there are these five drawbacks of overstaying. What five? You become stingy with dwellings, families, material things, praise, and the teaching. These are the five drawbacks of overstaying.

There are these five benefits of staying for a reasonable length of time. What five? You’re not stingy with dwellings, families, material things, praise, and the teaching. These are the five benefits of staying for a reasonable length of time.”

AN 5.225 — Paṭhamakulūpaka Sutta — Visiting Families (1st)

“Mendicants, there are these five drawbacks of visiting families. What five? You fall into an offense for wandering without leave. You fall into an offense for sitting in a private place with someone of the opposite sex. You fall into an offense for sitting in a hidden place with someone of the opposite sex. You fall into an offense for teaching more than five or six sentences to someone of the opposite sex. You have a lot of sensual thoughts. These are the five drawbacks of visiting families.”

AN 5.226 — Dutiyakulūpaka Sutta — Visiting Families (2nd)

“Mendicants, there are these five drawbacks for a mendicant who visits families for too long, mixing closely with them. What five? You often see members of the opposite sex. Seeing them, you become close. Being so close, you become intimate. Being intimate, lust overcomes you. When your mind is swamped by lust, you can expect that you will lead the spiritual life dissatisfied, or commit one of the corrupt offenses, or resign the training and return to a lesser life. These are the five drawbacks for a mendicant who visits families for too long, mixing closely with them.”

AN 5.227 — Bhoga Sutta — Riches

“Mendicants, there are these five drawbacks of riches. What five? Fire, water, kings, thieves, and unloved heirs all take a share. These are the five drawbacks of riches.

There are these five benefits of riches. What five? Riches enable you to make yourself happy and pleased, to make your mother and father; your children, partners, bondservants, workers, and staff, and your friends and colleagues happy and pleased, and to keep them all happy. And they enable you to establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven. These are the five benefits of riches.”

AN 5.228 — Ussūrabhatta Sutta — Eating Late

“Mendicants, there are these five drawbacks for a family who takes their meals late in the day. What five? When guests visit, they are not served on time. The deities who accept spirit-offerings are not served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are not served on time. Bondservants, workers, and staff do their duties neglectfully. A meal eaten during the wrong period is not nutritious. These are the five drawbacks for a family who takes their meals late in the day.

There are these five benefits for a family who takes their meals at a proper time. What five? When guests visit, they are served on time. The deities who accept spirit-offerings are served on time. Ascetics and brahmins who eat in one part of the day, abstaining from eating at night, and from food at the wrong time are served on time. Bondservants, workers, and staff do their duties attentively. A meal eaten during the proper period is nutritious. These are the five benefits for a family who takes their meals at a proper time.”

AN 5.229 — Paṭhamakaṇhasappa Sutta — Black Cobras (1st)

“Mendicants, there are these five drawbacks of a black cobra. What five? It’s filthy, stinking, cowardly, frightening, and treacherous. These are the five dangers of a black cobra.

In the same way there are these five drawbacks of a lady. What five? She’s filthy, stinking, cowardly, frightening, and treacherous. These are the five drawbacks of a lady.”

AN 5.230 — Dutiyakaṇhasappa Sutta — Black Cobras (2nd)

“Mendicants, there are these five drawbacks of a black cobra. What five? It’s irritable, acrimonious, venomous, fork-tongued, and treacherous. These are the five dangers of a black cobra.

In the same way there are these five drawbacks of a lady. What five? She’s irritable, acrimonious, venomous, fork-tongued, and treacherous. This is a lady’s venom: usually she’s very lustful. This is a lady’s forked tongue: usually she backbites. This is a lady’s treachery: usually she’s an adulteress. These are the five drawbacks of a lady.”

24. A Resident Mendicant

AN 5.231 — Āvāsika Sutta — A Resident Mendicant

“Mendicants, a resident mendicant with five qualities is not admirable. What five? They’re not accomplished in being well-presented and doing their duties. They’re not very learned and don’t remember what they’ve learned. They’re not self-effacing and don’t enjoy self-effacement. They’re not a good speaker and do not enunciate well. They’re witless, dull, and idiotic. A resident mendicant with these five qualities is not admirable.

A resident mendicant with these five qualities is admirable. What five? They’re accomplished in being well-presented and doing their duties. They’re very learned and remember what they’ve learned. They’re self-effacing and enjoy self-effacement. They’re a good speaker who enunciates well. They’re wise, bright, and clever. A resident mendicant with these five qualities is admirable.”

AN 5.232 — Piya Sutta — Liked

“Mendicants, a resident mendicant with five qualities is dear and beloved to their spiritual companions, respected and admired. What five?

They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

A resident mendicant with these five qualities is dear and beloved to their spiritual companions, respected and admired.”

AN 5.233 — Sobhana Sutta — Grace

“Mendicants, a resident mendicant with five qualities graces the monastery. What five?

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

They’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning.

They’re able to educate, encourage, fire up, and inspire those who approach them with a Dhamma talk.

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

A resident mendicant with these five qualities graces the monastery.”

AN 5.234 — Bahūpakāra Sutta — Very Helpful

“Mendicants, a resident mendicant with five qualities is very helpful to the monastery. What five?

They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically.

They repair what is decayed and damaged.

When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce:

‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’

They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

A resident mendicant with these five qualities is very helpful to the monastery.”

AN 5.235 — Anukampa Sutta — A Sympathetic Mendicant

“Mendicants, a resident mendicant with five qualities shows sympathy to the lay people. What five? They encourage them in higher ethics. They equip them to see the truth of the teachings. When they are sick, they go to them and prompt their mindfulness, saying: ‘Establish your mindfulness, good fellows, in what is worthy.’ When a large mendicant Saṅgha is arriving with mendicants from abroad, they go to the lay people and announce: ‘A large mendicant Saṅgha is arriving with mendicants from abroad. Make merit! Now is the time to make merit!’ And they eat whatever food they give them, coarse or fine, not wasting a gift given in faith. A resident mendicant with these five qualities shows sympathy to the lay people.”

AN 5.236 — Paṭhamaavaṇṇāraha Sutta — Deserving Criticism (1st)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. Without examining or scrutinizing, they arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. And they waste a gift given in faith. A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN 5.237 — Dutiyaavaṇṇāraha Sutta — Deserving Criticism (2nd)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They’re stingy and avaricious regarding monasteries. They’re stingy and avaricious regarding families. And they waste a gift given in faith. A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They’re not stingy and avaricious regarding monasteries. They’re not stingy and avaricious regarding families. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN 5.238 — Tatiyaavaṇṇāraha Sutta — Deserving Criticism (3rd)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They’re stingy regarding monasteries, families, and material things. A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there. What five? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They’re not stingy regarding monasteries, families, and material things. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN 5.239 — Paṭhamamacchariya Sutta — Stinginess (1st)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? They’re stingy regarding monasteries, families, material things, and praise. And they waste a gift given in faith. A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there. What five? They’re not stingy regarding monasteries, families, material things, and praise. And they don’t waste a gift given in faith. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

AN 5.240 — Dutiyamacchariya Sutta — Stinginess (2nd)

“Mendicants, a resident mendicant with five qualities is placed in hell as if delivered there. What five? They’re stingy regarding monasteries, families, material things, praise, and the teachings. A resident mendicant with these five qualities is placed in hell as if delivered there.

A resident mendicant with five qualities is placed in heaven as if delivered there. What five? They’re not stingy regarding monasteries, families, material things, praise, and the teachings. A resident mendicant with these five qualities is placed in heaven as if delivered there.”

25. Bad Conduct

AN 5.241 — Paṭhamaduccarita Sutta — Bad Conduct (1st)

“Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You feel lost when you die. And when your body breaks up, after death, you’re reborn in a place of loss, a bad place, the underworld, hell. These are the five drawbacks of bad conduct.

There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You don’t feel lost when you die. When your body breaks up, after death, you’re reborn in a good place, a heavenly realm. These are the five benefits of good conduct.”

AN 5.242 — Paṭhamakāyaduccarita Sutta — Bad Bodily Conduct (1st)

“Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

AN 5.243 — Paṭhamavacīduccarita Sutta — Bad Verbal Conduct (1st)

“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

AN 5.244 — Paṭhamamanoduccarita Sutta — Bad Mental Conduct (1st)

“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”

AN 5.245 — Dutiyaduccarita Sutta — Bad Conduct (2nd)

“Mendicants, there are these five drawbacks of bad conduct. What five? You blame yourself. After examination, sensible people criticize you. You get a bad reputation. You drift away from true teachings. You settle on untrue teachings. These are the five drawbacks of bad conduct.

There are these five benefits of good conduct. What five? You don’t blame yourself. After examination, sensible people praise you. You get a good reputation. You drift away from untrue teachings. You settle on true teachings. These are the five benefits of good conduct.”

AN 5.246 — Dutiyakāyaduccarita Sutta — Bad Bodily Conduct (2nd)

“Mendicants, there are these five drawbacks in bad bodily conduct … benefits in good bodily conduct …”

AN 5.247 — Dutiyavacīduccarita Sutta — Bad Verbal Conduct (2nd)

“Mendicants, there are these five drawbacks in bad verbal conduct … benefits in good verbal conduct …”

AN 5.248 — Dutiyamanoduccarita Sutta — Bad Mental Conduct (2nd)

“Mendicants, there are these five drawbacks in bad mental conduct … benefits in good mental conduct …”

AN 5.249 — Sivathika Sutta — A Charnel Ground

“Mendicants, there are these five drawbacks to a charnel ground. What five?

It’s filthy, stinking, frightening, a gathering place for savage monsters, and a weeping place for many people. These are the five drawbacks of a charnel ground.

In the same way there are five drawbacks of an individual like a charnel ground. What five? To start with, an individual has filthy conduct by way of body, speech, and mind. This is how they’re filthy, I say. That individual is just as filthy as a charnel ground.

Because of their filthy conduct, they get a bad reputation. This is how they’re stinky, I say. That individual is just as stinky as a charnel ground.

Because of their filthy conduct, good-hearted spiritual companions avoid them from afar. That’s how they’re frightening, I say. That individual is just as frightening as a charnel ground.

Because of their filthy conduct, they live together with individuals of a similar character. This is how they gather with savage monsters, I say. That individual is just as much a gathering place of savage monsters as a charnel ground.

Because of their filthy conduct, when good-hearted spiritual companions see them they complain: ‘Oh, it’s so painful for us to have to live together with such as these.’ This is how there’s weeping, I say. This person is just as much a weeping place for many people as a charnel ground.

These are the five drawbacks of an individual like a charnel ground.”

AN 5.250 — Puggalappasāda Sutta — Faith in Individuals

“Mendicants, there are these five drawbacks of placing faith in an individual. What five?

The individual to whom an individual is devoted falls into an offense such that the Saṅgha suspends them. It occurs to them: ‘This individual dear and beloved to me has been suspended by the Saṅgha.’ They lose much of their faith in mendicants. So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the first drawback in placing faith in an individual.

Furthermore, the individual to whom an individual is devoted falls into an offense such that the Saṅgha makes them sit at the end of the line. … This is the second drawback in placing faith in an individual.

Furthermore, the individual to whom an individual is devoted leaves for another region … disrobes … passes away. It occurs to them: ‘This individual dear and beloved to me has passed away.’ So they don’t frequent other mendicants, they don’t hear the true teaching, and they fall away from the true teaching. This is the fifth drawback in placing faith in an individual.

These are the five drawbacks of placing faith in an individual.”

26. Ordination

AN 5.251 — Upasampādetabba Sutta — Who Should Give Ordination

“Mendicants, ordination should be given by a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Ordination should be given by a mendicant with these five qualities.”

AN 5.252 — Nissaya Sutta — Who Should Give Dependence

“Mendicants, dependence should be given by a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. Dependence should be given by a mendicant with these five qualities.”

AN 5.253 — Sāmaṇera Sutta — Who Should Have a Novice as Attendant

“Mendicants, a novice should attend on a mendicant with five qualities. What five? It’s a mendicant who has the entire spectrum of an adept’s ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. A novice should attend on a mendicant with these five qualities.”

AN 5.254 — Pañcamacchariya Sutta — Five Kinds of Stinginess

“Mendicants, there are these five kinds of stinginess. What five? Stinginess with dwellings, families, material things, praise, and the teachings. These are the five kinds of stinginess. The most contemptible of these five kinds of stinginess is stinginess with the teaching.”

AN 5.255 — Macchariyappahāna Sutta — Giving Up Stinginess

“Mendicants, the spiritual life is lived to give up and cut out these five kinds of stinginess. What five? Stinginess with dwellings, families, material things, praise, and the teachings. The spiritual life is lived to give up and cut out these five kinds of stinginess.”

AN 5.256 — Paṭhamajhāna Sutta — The First Absorption

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. What five? Stinginess with dwellings, families, material things, praise, and the teachings. Without giving up these five qualities you can’t enter and remain in the first absorption.

But after giving up these five qualities you can enter and remain in the first absorption. What five? Stinginess with dwellings, families, material things, praise, and the teachings. After giving up these five qualities you can enter and remain in the first absorption.”

AN 5.257–263 — Dutiyajhānasuttādisattaka — The Second Absorption, Etc.

“Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material things, praise, and the teachings. Without giving up these five qualities you can’t realize perfection.

But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material things, praise, and the teachings. After giving up these five qualities you can realize perfection.”

AN 5.264 — Aparapaṭhamajhāna Sutta — Another Discourse on the First Absorption

“Mendicants, without giving up these five qualities you can’t enter and remain in the first absorption. What five? Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness. Without giving up these five qualities you can’t enter and remain in the first absorption.

But after giving up these five qualities you can enter and remain in the first absorption. What five? Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness. After giving up these five qualities you can enter and remain in the first absorption.”

AN 5.265–271 — Aparadutiyajhānasuttādi — Another Discourse on the Second Absorption, Etc.

“Mendicants, without giving up these five qualities you can’t enter and remain in the second absorption … third absorption … fourth absorption … or realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness. Without giving up these five qualities you can’t realize perfection.

But after giving up these five qualities you can enter and remain in the second absorption … third absorption … fourth absorption … and realize the fruit of stream-entry … the fruit of once-return … the fruit of non-return … perfection. What five? Stinginess with dwellings, families, material things, praise, and lack of gratitude and thankfulness. After giving up these five qualities you can realize perfection.”

27. Abbreviated Texts on Appointments

AN 5.272 — Bhattuddesaka Sutta — A Meal Assigner

“Mendicants, someone with five qualities should not be appointed as meal assigner. What five? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they don’t know if a meal has been assigned or not. Someone with these five qualities should not be appointed as meal assigner.

Someone with five qualities should be appointed as meal assigner. What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. Someone with these five qualities should be appointed as meal assigner.

Someone with five qualities who has been appointed as meal assigner should not be called upon … should be called upon … should be known as a fool … should be known as astute … they keep themselves broken and damaged … they keep themselves unbroken and undamaged … is placed in hell as if delivered there … is placed in heaven as if delivered there. What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a meal has been assigned or not. A meal assigner with these five qualities is placed in heaven as if delivered there.”

AN 5.273–285 — Senāsanapaññāpakasuttādi — A Lodgings Allotter

“Mendicants, someone with five qualities should not be appointed as lodgings allotter … they don’t know if a lodging has been allotted or not … Someone with five qualities should be appointed as lodgings allotter … they know if a lodging has been allotted or not …

A person should not be appointed as lodgings allocator … they don’t know if a lodging has been allocated or not … A person should be appointed as lodgings allocator … they know if a lodging has been allocated or not …

A person should not be appointed as storeperson … they don’t know if stores are protected or not … A person should be appointed as storeperson … they know if stores are protected or not …

… robe receiver …

… robe distributor …

… porridge distributor …

… fruit distributor …

… cake distributor …

… dispenser of minor accessories …

… allocator of bathing cloths …

… bowl allocator …

… supervisor of monastery staff …

… supervisor of novices …

What five? They don’t make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. And they know if a novice has been supervised or not. A supervisor of novices with these five qualities is placed in heaven as if delivered there.”

28. Abbreviated Texts on Training Rules

AN 5.286 — Bhikkhu Sutta — A Monk

“Mendicants, a monk with five qualities is placed in hell as if delivered there. What five? He kills living creatures, steals, has sex, lies, and consumes intoxicants of beer, wine, and liquor. A monk with these five qualities is placed in hell as if delivered there.

A monk with five qualities is placed in heaven as if delivered there. What five? He doesn’t kill living creatures, steal, have sex, lie, or consume intoxicants of beer, wine, and liquor. A monk with these five qualities is placed in heaven as if delivered there.”

AN 5.287–292 — Bhikkhunīsuttādi — A Nun

“A nun … trainee nun … novice monk … novice nun … layman … laywoman … with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. With these five qualities they’re placed in hell as if delivered there.

A nun … trainee nun … novice monk … novice nun … layman … laywoman … with five qualities is placed in heaven as if delivered there. What five? They don’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. With these five qualities they’re placed in heaven as if delivered there.”

AN 5.293 — Ājīvaka Sutta — An Ājīvaka

“Mendicants, an Ājīvaka ascetic with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, have sex, lie, and consume intoxicants of beer, wine, and liquor. An Ājīvaka ascetic with these five qualities is placed in hell as if delivered there.”

AN 5.294–302 — Nigaṇṭhasuttādi — A Jain Ascetic, Etc.

“A Jain ascetic … disciple of the shavelings … a matted-hair ascetic … a wanderer … a follower of Māgaṇḍiya … a trident-bearing ascetic … a follower of the unobstructed … a follower of Gotama … a performer of rituals for the gods … with five qualities is placed in hell as if delivered there. What five? They kill living creatures, steal, commit sexual misconduct, lie, and consume intoxicants of beer, wine, and liquor. With these five qualities they’re placed in hell as if delivered there.”

29. Abbreviated Texts Beginning With Greed

AN 5.303 — ~ — Untitled Discourse on Greed (1st)

“For insight into greed, five things should be developed. What five? The perceptions of ugliness, death, drawbacks, repulsiveness of food, and dissatisfaction with the whole world. For insight into greed, these five things should be developed.”

AN 5.304 — ~ — Untitled Discourse on Greed (2nd)

“For insight into greed, five things should be developed. What five? The perceptions of impermanence, not-self, death, repulsiveness of food, and dissatisfaction with the whole world. For insight into greed, these five things should be developed.”

AN 5.305 — ~ — Untitled Discourse on Greed (3rd)

“For insight into greed, five things should be developed. What five? The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. For insight into greed, these five things should be developed.”

AN 5.306 — ~ — Untitled Discourse on Greed (4th)

“For insight into greed, five things should be developed. What five? The faculties of faith, energy, mindfulness, immersion, and wisdom. For insight into greed, these five things should be developed.”

AN 5.307 — ~ — Untitled Discourse on Greed (5th)

“For insight into greed, five things should be developed. What five? The powers of faith, energy, mindfulness, immersion, and wisdom. For insight into greed, these five things should be developed.”

AN 5.308–1152 — ~ — Untitled Discourses on Greed, Etc.

“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, five things should be developed.”

What five? The powers of faith, energy, mindfulness, immersion, and wisdom. For the letting go of negligence, these five things should be developed.”

The Book of the Fives is finished.

Colophon

Translated by Bhikkhu Sujato from the Pali (primary source: the digital Mahāsaṅgīti edition of the Pali Tipiṭaka), 2016–2018, for SuttaCentral. Dedicated to the public domain via Creative Commons Zero (CC0 1.0) — see the source repository's license statement below. Prepared for the Good Work Library by the New Tianmu Anglican Church with AI-assisted transcription and editorial work: the suttas and peyyāla-ranges in this volume were assembled from SuttaCentral's bilara-data segment-JSON translation files, merged with the accompanying structural-markup JSON to reconstruct headings, paragraphs, and verse, via a deterministic conversion script adapted from the ones built for the Dīgha and Majjhima Nikāya editions and generalized to handle the Aṅguttara's file structure (which groups suttas by nipāta and often collapses many suttas into a single elided passage, unlike the one-file-per-sutta structure of the Dīgha and Majjhima); no wording was altered, expanded, or paraphrased from Bhikkhu Sujato's translation, and no elided or untranslated passage was filled in.

Source: suttacentral/bilara-data, published branch, commit 204a5c67e0efe49dba762e807d391e295f19bdc6 (2026-08-05), paths translation/en/sujato/sutta/an/, html/pli/ms/sutta/an/, and root/pli/ms/sutta/an/ (the last consulted only for Pali sutta and vagga titles). License: Creative Commons Zero (CC0), per the repository's LICENSE.md: "All translations created in Bilara and supported by SuttaCentral are dedicated to the Public Domain."

Prepared August 2026.

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Anguttara Nikaya — The Numbered Discourses, Volume I — Ones to Fives — Bhikkhu Sujato

Volume I — Ones to Fives — translated by Bhikkhu Sujato

Contents

AN 1 — Ekaka Nipāta — The Book of the Ones

AN 2 — Duka Nipāta — The Book of the Twos

AN 3 — Tika Nipāta — The Book of the Threes

AN 4 — Catukka Nipāta — The Book of the Fours

AN 5 — Pañcaka Nipāta — The Book of the Fives

AN 1 — Ekaka Nipāta — The Book of the Ones

The Chapter on What Occupies the Mind

AN 1.1

AN 1.2

AN 1.3

AN 1.4

AN 1.5

AN 1.6

AN 1.7

AN 1.8

AN 1.9

AN 1.10

The Chapter on Giving Up the Hindrances

AN 1.11

AN 1.12

AN 1.13

AN 1.14

AN 1.15

AN 1.16

AN 1.17

AN 1.18

AN 1.19

AN 1.20

The Chapter on the Unworkable

AN 1.21

AN 1.22

AN 1.23

AN 1.24

AN 1.25

AN 1.26

AN 1.27

AN 1.28

AN 1.29

AN 1.30

The Chapter on the Wild

AN 1.31

AN 1.32

AN 1.33

AN 1.34

AN 1.35

AN 1.36

AN 1.37

AN 1.38

AN 1.39

AN 1.40

The Chapter on a Spike

AN 1.41

AN 1.42

AN 1.43

AN 1.44

AN 1.45

AN 1.46

AN 1.47

AN 1.48

AN 1.49

AN 1.50

The Chapter on a Finger-Snap

AN 1.51

AN 1.52

AN 1.53

AN 1.54

AN 1.55

AN 1.56

AN 1.57

AN 1.58

AN 1.59

AN 1.60

The Chapter on Arousing Energy

AN 1.61

AN 1.62

AN 1.63

AN 1.64