4👑☸AN 4 vagga 10-13

AN 4 vagga 10. Demons 10. Asuravagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 4	Numbered Discourses 4

91. Demons (⤴)


91. Asurasutta	91. Demons
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?

	A demon accompanied by demons, a demon accompanied by gods, a god accompanied by demons, and a god accompanied by gods. Asuro asuraparivāro, asuro devaparivāro, devo asuraparivāro, devo devaparivāro.

Kathañca, bhikkhave, puggalo asuro hoti asuraparivāro?	And how is a person a demon accompanied by demons?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā.	It’s when a person is unethical, of bad character, and their following is the same.
Evaṃ kho, bhikkhave, puggalo asuro hoti asuraparivāro.	That’s how a person is a demon accompanied by demons.


Kathañca, bhikkhave, puggalo asuro hoti devaparivāro?	And how is a person a demon accompanied by gods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā.	It’s when a person is unethical, of bad character, but their following is ethical, of good character.
Evaṃ kho, bhikkhave, puggalo asuro hoti devaparivāro.	That’s how a person is a demon accompanied by gods.


Kathañca, bhikkhave, puggalo devo hoti asuraparivāro?	And how is a person a god accompanied by demons?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā.	It’s when a person is ethical, of good character, but their following is unethical, of bad character.
Evaṃ kho, bhikkhave, puggalo devo hoti asuraparivāro.	That’s how a person is a god accompanied by demons.


Kathañca, bhikkhave, puggalo devo hoti devaparivāro?	And how is a person a god accompanied by gods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā.	It’s when a person is ethical, of good character, and their following is the same.
Evaṃ kho, bhikkhave, puggalo devo hoti, devaparivāro.	That’s how a person is a god accompanied by gods.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

92. undistractible-lucidity (1st) (⤴)


92. Paṭhamasamādhisutta	92. undistractible-lucidity (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.	One person has internal serenity of heart, but not the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.	One person has the higher wisdom of discernment of principles, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.	One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	One person has both internal serenity of heart, and the higher wisdom of discernment of principles.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

93. undistractible-lucidity (2nd) (⤴)


93. Dutiyasamādhisutta	93. undistractible-lucidity (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.	One person has internal serenity of heart, but not the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.	One person has the higher wisdom of discernment of principles, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.	One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	One person has both internal serenity of heart, and the higher wisdom of discernment of principles.


Tatra, bhikkhave, yvāyaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.	As for the person who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment.
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.


Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo.	As for the person who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.	After some time they have both discernment and serenity.


Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	As for the person who has neither serenity nor discernment: in order to get those skillful qualities, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;	Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.	In the same way, in order to get those skillful qualities, that person should apply outstanding enthusiasm …
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.


Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.	As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

94. undistractible-lucidity (3rd) (⤴)


94. Tatiyasamādhisutta	94. undistractible-lucidity (3rd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.	One person has internal serenity of heart, but not the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.	One person has the higher wisdom of discernment of principles, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.	One person has neither internal serenity of heart, nor the higher wisdom of discernment of principles.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	One person has both internal serenity of heart, and the higher wisdom of discernment of principles.


Tatra, bhikkhave, yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:	As for the person who has serenity but not discernment: they should approach someone who has discernment and ask:
‘kathaṃ nu kho, āvuso, saṅkhārā daṭṭhabbā?	‘Reverend, how should conditions be seen?
Kathaṃ saṅkhārā sammasitabbā?	How should they be comprehended?
Kathaṃ saṅkhārā vipassitabbā’ti?	How should they be discerned?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:	That person would answer from their own experience:
‘evaṃ kho, āvuso, saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti.	‘This is how conditions should be seen, comprehended, and discerned.’
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.


Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa so upasaṅkamitvā evamassa vacanīyo:	As for the person who has discernment but not serenity: they should approach someone who has serenity and ask:
‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ?	‘Reverend, how should the mind be stilled?
Kathaṃ cittaṃ sannisādetabbaṃ?	How should it be settled?
Kathaṃ cittaṃ ekodi kātabbaṃ?	How should it be unified?
Kathaṃ cittaṃ samādahātabban’ti?	How should it be undistractify-&-lucidifyd in samādhi?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:	That person would answer from their own experience:
‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabban’ti.	‘Reverend, this is how the mind should be stilled, settled, unified, and undistractify-&-lucidifyd in samādhi.’
So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.	After some time they have both discernment and serenity.


Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ceva ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:	As for the person who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask:
‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ?	‘Reverend, how should the mind be stilled?
Kathaṃ cittaṃ sannisādetabbaṃ?	How should it be settled?
Kathaṃ cittaṃ ekodi kātabbaṃ?	How should it be unified?
Kathaṃ cittaṃ samādahātabbaṃ?	How should it be undistractify-&-lucidifyd in samādhi?’
Kathaṃ saṅkhārā daṭṭhabbā?	How should conditions be seen?
Kathaṃ saṅkhārā sammasitabbā?	How should they be comprehended?
Kathaṃ saṅkhārā vipassitabbā’ti?	How should they be discerned?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:	That person would answer as they’ve seen and known:
‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabbaṃ, evaṃ saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti.	‘Reverend, this is how the mind should be stilled, settled, unified, and undistractify-&-lucidifyd in samādhi. And this is how conditions should be seen, comprehended, and discerned.’
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.	After some time they have both serenity and discernment.


Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.	As for the person who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

95. A Firebrand (⤴)


95. Chavālātasutta	95. A Firebrand
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Nevattahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, attahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
One who practices to benefit neither themselves nor others; one who practices to benefit others, but not themselves; one who practices to benefit themselves, but not others; and one who practices to benefit both themselves and others.

Seyyathāpi, bhikkhave, chavālātaṃ ubhato padittaṃ, majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati na araññe ();	Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi yvāyaṃ puggalo nevattahitāya paṭipanno no parahitāya.	The person who practices to benefit neither themselves nor others is like this, I say.


Tatra, bhikkhave, yvāyaṃ puggalo parahitāya paṭipanno no attahitāya, ayaṃ imesaṃ dvinnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	The person who practices to benefit others, but not themselves, is better than that.
Tatra, bhikkhave, yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	The person who practices to benefit themselves, but not others, is better than both of those.
Tatra, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.	But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.


Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;	From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.	In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

96. Removing Greed (⤴)


96. Rāgavinayasutta	96. Removing Greed
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	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. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti no parahitāya?	And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo attanā rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti;	It’s when a person practices to remove their own greed, hate, and delusion, but doesn’t encourage others to do the same.
attanā dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti;
attanā mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit themselves, but not others.


Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?	And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, paraṃ rāgavinayāya samādapeti;	It’s when a person doesn’t practice to remove their own greed, hate, and delusion, but encourages others to remove theirs.
attanā na dosavinayāya paṭipanno hoti, paraṃ dosavinayāya samādapeti;
attanā na mohavinayāya paṭipanno hoti, paraṃ mohavinayāya samādapeti.
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.	That’s how a person practices to benefit others, but not themselves.


Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya?	And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti;	It’s when a person doesn’t practice to remove their own greed, hate, and delusion, nor do they encourage others to remove theirs.
attanā na dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti;
attanā na mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti.
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit neither themselves nor others.


Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?	And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo attanā ca rāgavinayāya paṭipanno hoti, parañca rāgavinayāya samādapeti;	It’s when a person practices to remove their own greed, hate, and delusion, and encourages others to remove theirs.
attanā ca dosavinayāya paṭipanno hoti, parañca dosavinayāya samādapeti;
attanā ca mohavinayāya paṭipanno hoti, parañca mohavinayāya samādapeti.
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.	That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

97. Quick-witted (⤴)


97. Khippanisantisutta	97. Quick-witted
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	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. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya?	And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;	It’s when a person is quick-witted when it comes to skillful 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 accordingly.
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit themselves, but not others.


Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?	And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	It’s when a person is not quick-witted when it comes to skillful teachings. …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	But they’re a good speaker. …
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.	That’s how a person practices to benefit others, but not themselves.


Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya?	And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;	It’s when a person is not quick-witted when it comes to skillful teachings. …
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	Nor are they a good speaker. …
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit neither themselves nor others.


Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?	And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;	It’s when a person is quick-witted when it comes to skillful teachings. …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.	And they’re a good speaker. …
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.	That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

98. To Benefit Oneself (⤴)


98. Attahitasutta	98. To Benefit Oneself
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?

These are the four people found in the world.”	One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
	Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

98. To Benefit Oneself (⤴)


98. Attahitasutta	98. To Benefit Oneself
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?

These are the four people found in the world.”	One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
	Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

99. Training Rules (⤴)


99. Sikkhāpadasutta	99. Training Rules
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	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. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.

Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya?	And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā paṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti;	It’s when a person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. But they don’t encourage others to do the same.
attanā adinnādānā paṭivirato hoti, no paraṃ adinnādānā veramaṇiyā samādapeti;
attanā kāmesumicchācārā paṭivirato hoti, no paraṃ kāmesumicchācārā veramaṇiyā samādapeti;
attanā musāvādā paṭivirato hoti, no paraṃ musāvādā veramaṇiyā samādapeti;
attanā surāmerayamajjapamādaṭṭhānā paṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit themselves, but not others.


Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?	And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, paraṃ pāṇātipātā veramaṇiyā samādapeti;	It’s when a person kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. But they encourage others to not do these things.
attanā adinnādānā appaṭivirato hoti, paraṃ adinnādānā veramaṇiyā samādapeti;
attanā kāmesumicchācārā appaṭivirato hoti, paraṃ kāmesumicchācārā veramaṇiyā samādapeti;
attanā musāvādā appaṭivirato hoti, paraṃ musāvādā veramaṇiyā samādapeti;
attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.	That’s how a person practices to benefit others, but not themselves.


Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti no parahitāya?	And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti … pe … attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.	It’s when a person kills, etc. … and doesn’t encourage others to not do these things.
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.	That’s how a person practices to benefit neither themselves nor others.


Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?	And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.	It’s when a person doesn’t kill, etc. … and encourages others to do the same.
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.	That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

100. With Potaliya the Wanderer (⤴)


100. Potaliyasutta	100. With Potaliya the Wanderer
Atha kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.	Then the wanderer Potaliya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho potaliyaṃ paribbājakaṃ bhagavā etadavoca:	When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:


“Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ.	“Potaliya, these four people are found in the world.
Katame cattāro?	What four?
Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.	One person criticizes those deserving of criticism at the right time, truthfully and substantively. But they don’t praise those deserving of praise at the right time, truthfully and substantively.
Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.	Another person praises those deserving of praise … But they don’t criticize those deserving of criticism …
Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.	Another person doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism …
Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.	Another person criticizes those deserving of criticism at the right time, truthfully and substantively. And they praise those deserving of praise at the right time, truthfully and substantively.
Ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ.	These are the four people found in the world.
Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?	Of these four people, who do you believe to be the finest?”


“Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ.
Katame cattāro?
Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena;	“Master Gotama, of these four people, it is the person who neither praises those deserving of praise at the right time, truthfully and substantively; nor criticizes those deserving of criticism at the right time, truthfully and substantively.
ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	That is the person I believe to be the finest.
Taṃ kissa hetu?	Why is that?
Abhikkantā hesā, bho gotama, yadidaṃ upekkhā”ti.	Because, Master Gotama, equanimity is the best.”


“Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ.
Katame cattāro … pe … ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena;	“Potaliya, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively.
ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	That is the person I consider to be the finest.
Taṃ kissa hetu?	Why is that?
Abhikkantā hesā, potaliya, yadidaṃ tattha tattha kālaññutā”ti.	Because, Potaliya, understanding of time and context is the best.”


“Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ.
Katame cattāro … pe … ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena;	“Master Gotama, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively.
ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.	That is the person I believe to be the finest.
Taṃ kissa hetu?	Why is that?
Abhikkantā hesā, bho gotama, yadidaṃ tattha tattha kālaññutā.	Because, Master Gotama, understanding of time and context is the best.


Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.	Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.	As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.	I go for refuge to Master Gotama, to the teaching, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

AN 4 vagga 11. Clouds 11. Valāhakavagga

101. Clouds (1st) (⤴)


101. Paṭhamavalāhakasutta	101. Clouds (1st)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.	At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:	There the Buddha addressed the monks:
“bhikkhavo”ti.	“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.	“Venerable sir,” they replied.
Bhagavā etadavoca:	The Buddha said this:


“Cattārome, bhikkhave, valāhakā.	“monks, there are these four kinds of clouds.
Katame cattāro?	What four?

These are the four kinds of clouds.	One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders. Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.
In the same way, these four people similar to clouds are found in the world.	Ime kho, bhikkhave, cattāro valāhakā.
What four?	Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders.	Katame cattāro?
	Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.

Kathañca, bhikkhave, puggalo gajjitā hoti no vassitā?	And how does a person thunder but not rain?
Idha, bhikkhave, ekacco puggalo bhāsitā hoti, no kattā.	It’s when a person is a talker, not a doer.
Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā.	That’s how a person thunders but doesn’t rain.
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā;	That person is like a cloud that thunders but doesn’t rain, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā?	And how does a person rain but not thunder?
Idha, bhikkhave, ekacco puggalo kattā hoti, no bhāsitā.	It’s when a person is a doer, not a talker. …
Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā.
Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā?	And how does a person neither thunder nor rain?
Idha, bhikkhave, ekacco puggalo neva bhāsitā hoti, no kattā.	It’s when a person is neither a talker nor a doer. …
Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā.
Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca?	And how does a person both thunder and rain?
Idha, bhikkhave, ekacco puggalo bhāsitā ca hoti kattā ca.	It’s when a person is both a talker and a doer. …
Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca.
Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to clouds are found in the world.”

102. Clouds (2nd) (⤴)


102. Dutiyavalāhakasutta	102. Clouds (2nd)
“Cattārome, bhikkhave, valāhakā.	“monks, there are these four kinds of clouds.
Katame cattāro?	What four?

These are the four kinds of clouds.	One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders. Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā gajjitā ca vassitā ca.
In the same way, these four people similar to clouds are found in the world.	Ime kho, bhikkhave, cattāro valāhakā.
What four?	Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders.	Katame cattāro?
	Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.

Kathañca, bhikkhave, puggalo gajjitā hoti, no vassitā?	And how does a person thunder but not rain?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—	It’s when a person memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā.	That’s how a person thunders but doesn’t rain.
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā;	That person is like a cloud that thunders but doesn’t rain, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā?	And how does a person rain but not thunder?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti—	It’s when a person doesn’t memorize the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	But they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā.
Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā?	And how does a person neither thunder nor rain?
Idha, bhikkhave, ekacco puggalo neva dhammaṃ pariyāpuṇāti—	It’s when a person doesn’t memorize the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	Nor do they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā.
Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca?	And how does a person both thunder and rain?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—	It’s when a person memorizes the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	And they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca.
Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to clouds are found in the world.”

103. Pots (⤴)


103. Kumbhasutta	103. Pots
“Cattārome, bhikkhave, kumbhā.	“monks, there are these four pots.
Katame cattāro?	What four?

These are the four pots.	Covered but empty, uncovered but full, uncovered and empty, and covered and full. Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito—
In the same way, these four people similar to pots are found in the world.	ime kho, bhikkhave, cattāro kumbhā.
What four?	Evamevaṃ kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ.
Covered but empty, uncovered but full, uncovered and empty, and covered and full.	Katame cattāro?
	Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito.

Kathañca, bhikkhave, puggalo tuccho hoti pihito?	And how is a person covered but empty?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo tuccho hoti pihito.	That’s how a person is covered but empty.
Seyyathāpi so, bhikkhave, kumbho tuccho pihito;	That person is like a pot that’s covered but empty, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo pūro hoti vivaṭo?	And how is a person uncovered but full?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	But they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo pūro hoti vivaṭo.
Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo tuccho hoti vivaṭo?	And how is a person uncovered and empty?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	Nor do they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo tuccho hoti vivaṭo.
Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo pūro hoti pihito?	And how is a person covered and full?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	And they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo pūro hoti pihito.
Seyyathāpi so, bhikkhave, kumbho pūro pihito;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to pots are found in the world.”

104. Lakes (⤴)


104. Udakarahadasutta	104. Lakes
“Cattārome, bhikkhave, udakarahadā.	“monks, there are these four lakes.
Katame cattāro?	What four?

These are the four lakes.	One is shallow but appears deep, one is deep but appears shallow, one is shallow and appears shallow, and one is deep and appears deep. Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso—
In the same way, these four people similar to lakes are found in the world.	ime kho, bhikkhave, cattāro udakarahadā.
What four?	Evamevaṃ kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is shallow but appears deep, one is deep but appears shallow, one is shallow and appears shallow, and one is deep and appears deep.	Katame cattāro?
	Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.

Kathañca, bhikkhave, puggalo uttāno hoti gambhīrobhāso?	And how is a person shallow but appears deep?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo uttāno hoti gambhīrobhāso.	That’s how a person is shallow but appears deep.
Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso;	That person is like a lake that’s shallow but appears deep, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo gambhīro hoti uttānobhāso?	And how is a person deep but appears shallow?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	But they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo gambhīro hoti uttānobhāso.
Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo uttāno hoti uttānobhāso?	And how is a person shallow and appears shallow?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	Nor do they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo uttāno hoti uttānobhāso.
Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo gambhīro hoti gambhīrobhāso?	And how is a person deep and appears deep?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	And they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo gambhīro hoti gambhīrobhāso.
Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to lakes are found in the world.”

105. Mangoes (⤴)


105. Ambasutta	105. Mangoes
“Cattārimāni, bhikkhave, ambāni.	“monks, there are these four mangoes.
Katamāni cattāri?	What four?

These are the four mangoes.	One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe. Āmaṃ pakkavaṇṇi, pakkaṃ āmavaṇṇi, āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi—
In the same way, these four people similar to mangoes are found in the world.	imāni kho, bhikkhave, cattāri ambāni.
What four?	Evamevaṃ kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe.	Katame cattāro?
	Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.

Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī?	And how is a person unripe but seems ripe?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī.	That’s how a person is unripe but seems ripe.
Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ pakkavaṇṇi;	That person is like a mango that’s unripe but seems ripe, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī?	And how is a person ripe but seems unripe?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	But they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī.
Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ āmavaṇṇi;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī?	And how is a person unripe and seems unripe?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	Nor do they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī.
Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ āmavaṇṇi;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī?	And how is a person ripe and seems ripe?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.	It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	And they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī.
Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ pakkavaṇṇi;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to mangoes are found in the world.”

106. Mangoes (2nd) (⤴)


106. Ambasutta (2nd)	106. Mangoes (2nd)
	No text corresponding to this number exists in any edition. The summary verse at the end of the vagga mentions two suttas on mangoes, which is apparently why the Burmese tradition assigns a number to it.

107. Mice (⤴)


107. Mūsikasutta	107. Mice
“Catasso imā, bhikkhave, mūsikā.	“monks, there are these four kinds of mice.
Katamā catasso?	What four?

These are the four kinds of mice.	One makes a hole but doesn’t live in it, one lives in a hole but doesn’t make it, one neither makes a hole nor lives in it, and one both makes a hole and lives in it. Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca—
In the same way, these four people similar to mice are found in the world.	imā kho, bhikkhave, catasso mūsikā.
What four?	Evamevaṃ kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One makes a hole but doesn’t live in it, one lives in a hole but doesn’t make it, one neither makes a hole nor lives in it, and one both makes a hole and lives in it.	Katame cattāro?
	Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca.

Kathañca, bhikkhave, puggalo gādhaṃ kattā hoti no vasitā?	And how does a person make a hole but not live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—	It’s when a person memorizes the teaching—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.	statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā hoti, no vasitā.	That’s how a person makes a hole but doesn’t live in it.
Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā, no vasitā;	That person is like a mouse that makes a hole but doesn’t live in it, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā?	And how does a person live in a hole but not make it?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti—	It’s when a person doesn’t memorize the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	But they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā.
Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṃ kattā;
tathūpamāhaṃ, bhikkhave, imaṃ, puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo neva gādhaṃ kattā hoti no vasitā?	And how does a person neither make a hole nor live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti—	It’s when a person doesn’t memorize the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.	Nor do they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo neva gādhaṃ kattā hoti, no vasitā.
Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṃ kattā hoti, no vasitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca?	And how does a person both make a hole and live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—	It’s when a person memorizes the teaching …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.	And they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca.
Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā ca hoti vasitā ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to mice are found in the world.”

108. Oxen (⤴)


108. Balībaddasutta	108. Oxen
“Cattārome, bhikkhave, balībaddā.	“monks, there are these four kinds of oxen.
Katame cattāro?	What four?

These are the four kinds of oxen.	One hostile to its own herd, not others; one hostile to other herds, not its own; one hostile to both its own herd and others; and one hostile to neither its own herd nor others. Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo—
In the same way, these four people similar to oxen are found in the world.	ime kho, bhikkhave, cattāro balībaddā.
What four?	Evamevaṃ kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One hostile to their own herd, not others; one hostile to other herds, not their own; one hostile to both their own herd and others; and one hostile to neither their own herd nor others.	Katame cattāro?
	Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo.

Kathañca, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo?	And how is a person hostile to their own herd, not others?
Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti, no paraparisaṃ.	It’s when a person intimidates their own following, not others.
Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo.	That’s how a person is hostile to their own herd, not others.
Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo;	That person is like a ox that’s hostile to its own herd, not others.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo?	And how is a person hostile to other herds, not their own?
Idha, bhikkhave, ekacco puggalo paraparisaṃ ubbejetā hoti, no sakaparisaṃ.	It’s when a person intimidates the followings of others, not their own. …
Evaṃ kho, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo.
Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca?	And how is a person hostile to both their own herd and others?
Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti paraparisañca.	It’s when a person intimidates their own following and the followings of others. …
Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca.
Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo neva sagavacaṇḍo hoti no paragavacaṇḍo?	And how is a person hostile to neither their own herd nor others?
Idha, bhikkhave, ekacco puggalo neva sakaparisaṃ ubbejetā hoti, no paraparisañca.	It’s when a person doesn’t intimidate their own following or the followings of others.
Evaṃ kho, bhikkhave, puggalo neva sagavacaṇḍo hoti, no paragavacaṇḍo.
Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to oxen are found in the world.”

109. Trees (⤴)


109. Rukkhasutta	109. Trees
“Cattārome, bhikkhave, rukkhā.	“monks, there are these four kinds of tree.
Katame cattāro?	What four?

These are the four kinds of tree.	One is a softwood surrounded by softwoods, one is a softwood surrounded by hardwoods, one is a hardwood surrounded by softwoods, and one is a hardwood surrounded by hardwoods. Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro—
In the same way, these four people similar to trees are found in the world.	ime kho, bhikkhave, cattāro rukkhā.
What four?	Evamevaṃ kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is a softwood surrounded by softwoods, one is a softwood surrounded by hardwoods, one is a hardwood surrounded by softwoods, and one is a hardwood surrounded by hardwoods.	Katame cattāro?
	Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro.

Kathañca, bhikkhave, puggalo pheggu hoti phegguparivāro?	And how is a person a softwood surrounded by softwoods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo;	It’s when a person is unethical, of bad character,
parisāpissa hoti dussīlā pāpadhammā.	and their following is the same.
Evaṃ kho, bhikkhave, puggalo pheggu hoti phegguparivāro.	That’s how a person is a softwood surrounded by softwoods.
Seyyathāpi so, bhikkhave, rukkho pheggu phegguparivāro;	That person is like a softwood tree that’s surrounded by softwoods, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo pheggu hoti sāraparivāro?	And how is a person a softwood surrounded by hardwoods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo;	It’s when a person is unethical, of bad character,
parisā ca khvassa hoti sīlavatī kalyāṇadhammā.	but their following is ethical, of good character. …
Evaṃ kho, bhikkhave, puggalo pheggu hoti sāraparivāro.
Seyyathāpi so, bhikkhave, rukkho pheggu sāraparivāro;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo sāro hoti phegguparivāro?	And how is a person a hardwood surrounded by softwoods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo;	It’s when someone is ethical, of good qualities.
parisā ca khvassa hoti dussīlā pāpadhammā.	but their following is unethical, of bad character. …
Evaṃ kho, bhikkhave, puggalo sāro hoti phegguparivāro.
Seyyathāpi so, bhikkhave, rukkho sāro phegguparivāro;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo sāro hoti sāraparivāro?	And how is a person a hardwood surrounded by hardwoods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo;	It’s when someone is ethical, of good qualities,
parisāpissa hoti sīlavatī kalyāṇadhammā.	and their following is the same.
Evaṃ kho, bhikkhave, puggalo sāro hoti sāraparivāro.
Seyyathāpi so, bhikkhave, rukkho sāro sāraparivāro;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to trees are found in the world.”

110. Vipers (⤴)


110. Āsīvisasutta	110. Vipers
“Cattārome, bhikkhave, āsīvisā.	“monks, there are these four kinds of viper.
Katame cattāro?	What four?

These are the four kinds of viper.	One whose venom is fast-acting but not lethal, one whose venom is lethal but not fast-acting, one whose venom is both fast-acting and lethal, and one whose venom is neither fast-acting nor lethal. Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso—
In the same way, these four people similar to vipers are found in the world.	ime kho, bhikkhave, cattāro āsīvisā.
What four?	Evamevaṃ kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One whose venom is fast-acting but not lethal, one whose venom is lethal but not fast-acting, one whose venom is both fast-acting and lethal, and one whose venom is neither fast-acting nor lethal.	Katame cattāro?
	Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso.

Kathañca, bhikkhave, puggalo āgataviso hoti, na ghoraviso?	And how is a person’s venom fast-acting but not lethal?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.	It’s when a person is often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.	but their anger doesn’t linger long.
Evaṃ kho, bhikkhave, puggalo āgataviso hoti, na ghoraviso.	That’s how a person’s venom is fast-acting but not lethal.
Seyyathāpi so, bhikkhave, āsīviso āgataviso, na ghoraviso;	That person is like a viper whose venom is fast-acting but not lethal.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo ghoraviso hoti, na āgataviso?	And how is a person’s venom lethal but not fast-acting?
Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati.	It’s when a person is not often angry,
So ca khvassa kodho dīgharattaṃ anuseti.	but their anger lingers for a long time.
Evaṃ kho, bhikkhave, puggalo ghoraviso hoti, na āgataviso.
Seyyathāpi so, bhikkhave, āsīviso ghoraviso, na āgataviso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca?	And how is a person’s venom both fast-acting and lethal?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.	It’s when a person is often angry,
So ca khvassa kodho dīgharattaṃ anuseti.	and their anger lingers for a long time.
Evaṃ kho, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca.
Seyyathāpi so, bhikkhave, āsīviso āgataviso ca ghoraviso ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.


Kathañca, bhikkhave, puggalo nevāgataviso hoti na ghoraviso?	And how is a person’s venom neither fast-acting nor lethal?
Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati.	It’s when a person is not often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.	and their anger doesn’t linger long.
Evaṃ kho, bhikkhave, puggalo nevāgataviso hoti, na ghoraviso.
Seyyathāpi so, bhikkhave, āsīviso nevāgataviso na ghoraviso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmin”ti.	These four people similar to vipers are found in the world.”

AN 4 vagga 12. With Kesi 12. Kesivagga

111. With Kesi (⤴)


111. Kesisutta	111. With Kesi
Atha kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kesiṃ assadammasārathiṃ bhagavā etadavoca:	Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“tvaṃ khosi, kesi, paññāto assadammasārathīti.	“Kesi, you’re known as a horse trainer.
Kathaṃ pana tvaṃ, kesi, assadammaṃ vinesī”ti?	Just how do you guide a horse in training?”
“Ahaṃ kho, bhante, assadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī”ti.	“Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.”
“Sace te, kesi, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ karosī”ti?	“Kesi, what do you do with a horse in training that doesn’t follow these forms of training?”
“Sace me, bhante, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti;
hanāmi naṃ, bhante.	“In that case, sir, I kill it.
Taṃ kissa hetu?	Why is that?
‘Mā me ācariyakulassa avaṇṇo ahosī’ti.	So that I don’t disgrace my profession.


Bhagavā pana, bhante, anuttaro purisadammasārathi.	But sir, the Buddha is the supreme guide for those who wish to train.
Kathaṃ pana, bhante, bhagavā purisadammaṃ vinetī”ti?	Just how do you guide a person in training?”
“Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi.	“Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.
Tatridaṃ, kesi, saṇhasmiṃ—	The gentle way is this:
iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti devā, iti manussāti.	‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.’
Tatridaṃ, kesi, pharusasmiṃ—	The harsh way is this:
iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayoti.	‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.’


Tatridaṃ, kesi, saṇhapharusasmiṃ—	The both gentle and harsh way is this:
iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo”ti.	‘This is good conduct … this is bad conduct …’”


“Sace te, bhante, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ bhagavā karotī”ti?	“Sir, what do you do with a person in training who doesn’t follow these forms of training?”
“Sace me, kesi, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, hanāmi naṃ, kesī”ti.	“In that case, Kesi, I kill them.”
“Na kho, bhante, bhagavato pāṇātipāto kappati.	“Sir, it’s not proper for the Buddha to kill living creatures.
Atha ca pana bhagavā evamāha:	And yet you say
‘hanāmi naṃ, kesī’”ti.	you kill them.”
“Saccaṃ, kesi.	“It’s true, Kesi,
Na tathāgatassa pāṇātipāto kappati.	it’s not proper for a Realized One to kill living creatures.
Api ca yo purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, na taṃ tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññanti.	But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.
Vadho heso, kesi, ariyassa vinaye—	For it is death in the training of the noble one
yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantī”ti.	when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.”


“So hi nūna, bhante, suhato hoti—	“Well, they’re definitely dead
yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantīti.	when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe … upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

112. Speed (⤴)


112. Javasutta	112. Speed
“Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi catūhi?	What four?
Ajjavena, javena, khantiyā, soraccena—	Integrity, speed, patience, and sweetness.
imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti, rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A fine royal thoroughbred with these four factors is worthy of a king. …


Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?	What four?
Ajjavena, javena, khantiyā, soraccena—	Integrity, speed, patience, and sweetness.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these four factors … is the supreme field of merit for the world.”

113. The Goad (⤴)


113. Patodasutta	113. The Goad
“Cattārome, bhikkhave, bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.	“monks, these four fine thoroughbreds are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati:	One fine thoroughbred is shaken when it sees the shadow of the goad, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.	Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, paṭhamo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.	This is the first fine thoroughbred found in the world.


Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati, api ca kho lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati:	Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, but only when its hairs are struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.	Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, dutiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.	This is the second fine thoroughbred found in the world.


Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati:	Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.	Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, tatiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.	This is the third fine thoroughbred found in the world.


Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati nāpi cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati:	Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.	‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.	Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, catuttho bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.	This is the fourth fine thoroughbred found in the world.
Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.	These are the four fine thoroughbreds found in the world.


Evamevaṃ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṃvijjamānā lokasmiṃ.	In the same way, these four fine thoroughbred people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti:	One fine thoroughbred person hears about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti.	the suffering or death of a woman or man in such and such village or town.
So tena saṃvijjati, saṃvegaṃ āpajjati.	They’re shaken by this,
Saṃviggo yoniso padahati.	and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.	Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati;	This person is like the fine thoroughbred
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.	that’s shaken when it sees the shadow of the goad.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.	Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.	This is the first fine thoroughbred person found in the world.


Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:	Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā.	the suffering or death of a woman or man in such and such village or town, but they see it themselves.
So tena saṃvijjati, saṃvegaṃ āpajjati.	They’re shaken by this,
Saṃviggo yoniso padahati.	and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.	Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati;	This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.	when its hairs are struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.	Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, dutiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.	This is the second fine thoroughbred person found in the world.


Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:	Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā.	the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member.
So tena saṃvijjati, saṃvegaṃ āpajjati.	They’re shaken by this,
Saṃviggo yoniso padahati.	and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.	Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati;	This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.	when its skin is struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.	Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, tatiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.	This is the third fine thoroughbred person found in the world.


Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:	Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi.	the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
So tena saṃvijjati, saṃvegaṃ āpajjati.	They’re shaken by this,
Saṃviggo yoniso padahati.	and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.	Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati;	This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.	when its bone is struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.	Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, catuttho bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.	This is the fourth fine thoroughbred person found in the world.
Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṃvijjamānā lokasmin”ti.	These are the four fine thoroughbred people found in the world.”

114. A Royal Elephant (⤴)


114. Nāgasutta	114. A Royal Elephant
“Catūhi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	“monks, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi catūhi?	What four?
Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, khantā ca, gantā ca.	A royal bull elephant listens, destroys, endures, and goes fast.


Kathañca, bhikkhave, rañño nāgo sotā hoti?	And how does a royal bull elephant listen?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti—	It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do,
yadi vā katapubbaṃ yadi vā akatapubbaṃ—	whether or not it has done it before.
taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto suṇāti.
Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.	That’s how a royal bull elephant listens.


Kathañca, bhikkhave, rañño nāgo hantā hoti?	And how does a royal bull elephant destroy?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati.	It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers.
Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.	That’s how a royal bull elephant destroys.


Kathañca, bhikkhave, rañño nāgo khantā hoti?	And how does a royal bull elephant endure?
Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ.	It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals.
Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.	That’s how a royal bull elephant endures.


Kathañca, bhikkhave, rañño nāgo gantā hoti?	And how does a royal bull elephant go fast?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti—	It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it,
yadi vā gatapubbaṃ yadi vā agatapubbaṃ—	whether or not it has been there before.
taṃ khippameva gantā hoti.
Evaṃ kho, bhikkhave, rañño nāgo gantā hoti.	That’s how a royal bull elephant goes fast.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.	A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.


Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.	In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?	What four?
Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, khantā ca, gantā ca.	A monk listens, destroys, endures, and goes fast.


Kathañca, bhikkhave, bhikkhu sotā hoti?	And how does a monk listen?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti.	It’s when a monk pays heed, pays attention, engages wholeheartedly, and lends an ear when the teaching and training proclaimed by a Realized One is being taught.
Evaṃ kho, bhikkhave, bhikkhu sotā hoti.	That’s how a monk listens.


Kathañca, bhikkhave, bhikkhu hantā hoti?	And how does a monk destroy?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Evaṃ kho, bhikkhave, bhikkhu hantā hoti.	That’s how a monk destroys.


Kathañca, bhikkhave, bhikkhu khantā hoti?	And how does a monk endure?
Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	It’s when a monk endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
Evaṃ kho, bhikkhave, bhikkhu khantā hoti.	That’s how a monk endures.


Kathañca, bhikkhave, bhikkhu gantā hoti?	And how does a monk go fast?
Idha, bhikkhave, bhikkhu yāyaṃ disā agatapubbā iminā dīghena addhunā yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti.	It’s when a monk swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Evaṃ kho, bhikkhave, bhikkhu gantā hoti.	That’s how a monk goes fast.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.	A monk with these four factors … is the supreme field of merit for the world.”

115. Things (⤴)


115. Ṭhānasutta	115. Things
“Cattārimāni, bhikkhave, ṭhānāni.	“monks, there are these four things.
Katamāni cattāri?	What four?


Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ;	There is a thing that’s unpleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati.	and doing it proves harmful.
Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ;	There is a thing that’s unpleasant to do,
tañca kayiramānaṃ atthāya saṃvattati.	but doing it proves beneficial.
Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ;	There is a thing that’s pleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati.	but doing it proves harmful.
Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ;	There is a thing that’s pleasant to do,
tañca kayiramānaṃ atthāya saṃvattati.	and doing it proves beneficial.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ;	Take the thing that’s unpleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati—	and doing it proves harmful.
idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.	This is regarded as a thing that shouldn’t be done on both grounds:
Yampidaṃ ṭhānaṃ amanāpaṃ kātuṃ;	because it’s unpleasant,
imināpi naṃ na kattabbaṃ maññati.
Yampidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati;	and because doing it proves harmful.
imināpi naṃ na kattabbaṃ maññati.
Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.	This is regarded as a thing that shouldn’t be done on both grounds.


Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ;	Next, take the thing that’s unpleasant to do,
tañca kayiramānaṃ atthāya saṃvattati—	but doing it proves beneficial.
imasmiṃ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame.	It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor.
Na, bhikkhave, bālo iti paṭisañcikkhati:	A fool doesn’t reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ;	‘Despite the fact that this thing is unpleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti.	doing it still proves beneficial.’
So taṃ ṭhānaṃ na karoti.	They don’t do that thing,
Tassa taṃ ṭhānaṃ akayiramānaṃ anatthāya saṃvattati.	so that proves harmful.
Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati:	An astute person does reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ;	‘Despite the fact that this thing is unpleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti.	doing it still proves beneficial.’
So taṃ ṭhānaṃ karoti.	They do that thing,
Tassa taṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati.	so that proves beneficial.


Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ;	Next, take the thing that’s pleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati—	but doing it proves harmful.
imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame.	It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor.
Na, bhikkhave, bālo iti paṭisañcikkhati:	A fool doesn’t reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ;	‘Despite the fact that this thing is pleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti.	doing it still proves harmful.’
So taṃ ṭhānaṃ karoti.	They do that thing,
Tassa taṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati.	and so that proves harmful.
Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati:	An astute person does reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ;	‘Despite the fact that this thing is pleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti.	doing it still proves harmful.’
So taṃ ṭhānaṃ na karoti.	They don’t do that thing,
Tassa taṃ ṭhānaṃ akayiramānaṃ atthāya saṃvattati.	so that proves beneficial.


Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ, tañca kayiramānaṃ atthāya saṃvattati—	Next, take the thing that’s pleasant to do, and doing it proves beneficial.
idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati.	This is regarded as a thing that should be done on both grounds:
Yampidaṃ ṭhānaṃ manāpaṃ kātuṃ, imināpi naṃ kattabbaṃ maññati;	because it’s pleasant,
yampidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati, imināpi naṃ kattabbaṃ maññati.	and because doing it proves beneficial.
Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati.	This is regarded as a thing that should be done on both grounds.
Imāni kho, bhikkhave, cattāri ṭhānānī”ti.	These are the four things.”

116. Diligence (⤴)


116. Appamādasutta	116. Diligence
“Catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo.	“monks, you should be diligent in four situations.
Katamehi catūhi?	What four?
Kāyaduccaritaṃ, bhikkhave, pajahatha, kāyasucaritaṃ bhāvetha;	Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind.
tattha ca mā pamādattha.	Don’t neglect these things.
Vacīduccaritaṃ, bhikkhave, pajahatha, vacīsucaritaṃ bhāvetha;
tattha ca mā pamādattha.
Manoduccaritaṃ, bhikkhave, pajahatha, manosucaritaṃ bhāvetha;
tattha ca mā pamādattha.
Micchādiṭṭhiṃ, bhikkhave, pajahatha, sammādiṭṭhiṃ bhāvetha;	Give up wrong view; and develop right view.
tattha ca mā pamādattha.	Don’t neglect this.


Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṃ pahīnaṃ hoti kāyasucaritaṃ bhāvitaṃ, vacīduccaritaṃ pahīnaṃ hoti vacīsucaritaṃ bhāvitaṃ, manoduccaritaṃ pahīnaṃ hoti manosucaritaṃ bhāvitaṃ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā”ti.	A monk who has done these things does not fear death in lives to come.”

117. Guarding (⤴)


117. Ārakkhasutta	117. Guarding
“Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo.	“monks, in your own way you should practice diligence, rememberfulness, and guarding of the mind in four situations.
Katamesu catūsu?	What four?
‘Mā me rajanīyesu dhammesu cittaṃ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;	‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, rememberfulness, and guarding of the mind.
‘mā me dosanīyesu dhammesu cittaṃ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;	‘May my mind not be angered by things that provoke hate.’ …
‘mā me mohanīyesu dhammesu cittaṃ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;	‘May my mind not be deluded by things that promote delusion.’ …
‘mā me madanīyesu dhammesu cittaṃ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.	‘May my mind not be intoxicated by things that intoxicate.’ …


Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṃ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṃ na dussati vītadosattā, mohanīyesu dhammesu cittaṃ na muyhati vītamohattā, madanīyesu dhammesu cittaṃ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṃ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.	When a monk’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t cower or shake or tremble or get scared, nor are they persuaded by the teachings of other ascetics.”

118. Inspiring (⤴)


118. Saṃvejanīyasutta	118. Inspiring
“Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.	“monks, a faithful person of good family should go to see these four inspiring places.
Katamāni cattāri?	What four?
‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgato anuttaraṃ dhammacakkaṃ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.	Thinking: ‘Here the Realized One became fully nirvana'd through the natural principle of nirvana, without anything left over!’—that is an inspiring place.
Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānānī”ti.	These are the four inspiring places that a faithful person of good family should go to see.”

119. Perils (1st) (⤴)


119. Paṭhamabhayasutta	119. Perils (1st)
“Cattārimāni, bhikkhave, bhayāni.	“monks, there are these four perils.
Katamāni cattāri?	What four?
Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ—	The perils of rebirth, old age, sickness, and death.
imāni kho, bhikkhave, cattāri bhayānī”ti.	These are the four perils.”

120. Perils (2nd) (⤴)


120. Dutiyabhayasutta	120. Perils (2nd)
“Cattārimāni, bhikkhave, bhayāni.	“monks, there are these four perils.
Katamāni cattāri?	What four?
Aggibhayaṃ, udakabhayaṃ, rājabhayaṃ, corabhayaṃ—	The perils of fire, water, kings, and bandits.
imāni kho, bhikkhave, cattāri bhayānī”ti.	These are the four perils.”

AN 4 vagga 13. Fears 13. Bhayavagga

121. Guilt (⤴)


121. Attānuvādasutta	121. Guilt
“Cattārimāni, bhikkhave, bhayāni.	“monks, there are these four fears.
Katamāni cattāri?	What four?
Attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ.	The fears of guilt, shame, punishment, and going to a bad place.


Katamañca, bhikkhave, attānuvādabhayaṃ?	And what, monks, is the fear of guilt?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ attā sīlato na upavadeyyā’ti.	‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’
So attānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, attānuvādabhayaṃ.	This is called the fear of guilt.


Katamañca, bhikkhave, parānuvādabhayaṃ?	And what, monks, is the fear of shame?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ pare sīlato na upavadeyyun’ti.	‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’
So parānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, parānuvādabhayaṃ.	This is called the fear of shame.


Katamañca, bhikkhave, daṇḍabhayaṃ?	And what, monks, is the fear of punishment?
Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ, rājāno gahetvā vividhā kammakāraṇā kārente,	It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—
kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, balisamaṃsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.	whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.


Tassa evaṃ hoti:	They think:
‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti, kasāhipi tāḷenti … pe … asināpi sīsaṃ chindanti, ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ, kasāhipi tāḷeyyuṃ, vettehipi tāḷeyyuṃ, addhadaṇḍakehipi tāḷeyyuṃ, hatthampi chindeyyuṃ, pādampi chindeyyuṃ, hatthapādampi chindeyyuṃ, kaṇṇampi chindeyyuṃ, nāsampi chindeyyuṃ, kaṇṇanāsampi chindeyyuṃ, bilaṅgathālikampi kareyyuṃ, saṅkhamuṇḍikampi kareyyuṃ;	‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ …
rāhumukhampi kareyyuṃ, jotimālikampi kareyyuṃ, hatthapajjotikampi kareyyuṃ, erakavattikampi kareyyuṃ, cīrakavāsikampi kareyyuṃ, eṇeyyakampi kareyyuṃ, balisamaṃsikampi kareyyuṃ, kahāpaṇakampi kareyyuṃ, khārāpatacchikampi kareyyuṃ, palighaparivattikampi kareyyuṃ, palālapīṭhakampi kareyyuṃ, tattenapi telena osiñceyyuṃ, sunakhehipi khādāpeyyuṃ, jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyun’ti.
So daṇḍabhayassa bhīto na paresaṃ pābhataṃ vilumpanto carati.	Being afraid of punishment, they don’t steal the belongings of others.
Kāyaduccaritaṃ pahāya … pe … suddhaṃ attānaṃ pariharati.	They give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, daṇḍabhayaṃ.	This is called the fear of punishment.


Katamañca, bhikkhave, duggatibhayaṃ?	And what, monks, is the fear of rebirth in a bad place?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:	It’s when someone reflects:
‘kāyaduccaritassa kho pāpako vipāko abhisamparāyaṃ, vacīduccaritassa pāpako vipāko abhisamparāyaṃ, manoduccaritassa pāpako vipāko abhisamparāyaṃ.	‘Bad conduct of body, speech, or mind has a bad result in the next life.
Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyan’ti.	If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’
So duggatibhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.	Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, duggatibhayaṃ.	This is called the fear of rebirth in a bad place.
Imāni kho, bhikkhave, cattāri bhayānī”ti.	These are the four fears.”

122. The Danger of Waves (⤴)


122. Ūmibhayasutta	122. The Danger of Waves
“Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhitabbāni.	“monks, anyone who enters the water should anticipate four dangers.
Katamāni cattāri?	What four?
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ—	The dangers of waves, crocodiles, whirlpools, and sharks.
imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhitabbāni.	These are the four dangers that anyone who enters the water should anticipate.
Evamevaṃ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbāni.	In the same way, a person of good family who goes forth from the lay life to homelessness in this teaching and training should anticipate four dangers.
Katamāni cattāri?	What four?
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.	The dangers of waves, crocodiles, whirlpools, and sharks.


Katamañca, bhikkhave, ūmibhayaṃ?	And what, monks, is the danger of waves?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a person of good family has gone forth from the lay life to homelessness, thinking:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;	‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.	Hopefully I can find an end to this entire mass of suffering.’
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti:	When they’ve gone forth, their spiritual companions advise and instruct them:
‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban’ti.	‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’
Tassa evaṃ hoti:	They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi.	‘Formerly, as a lay person, I advised and instructed others.
Ime panamhākaṃ puttamattā maññe nattamattā maññe ovaditabbaṃ anusāsitabbaṃ maññantī’ti.	And now these monks—who you’d think were my children or grandchildren—imagine they can advise and instruct me!’
So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati.	Angry and upset, they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of waves.
Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṃ adhivacanaṃ.	‘Danger of waves’ is a term for anger and distress.
Idaṃ vuccati, bhikkhave, ūmibhayaṃ.	This is called the danger of waves.


Katamañca, bhikkhave, kumbhīlabhayaṃ?	And what, monks, is the danger of crocodiles?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a person of good family has gone forth from the lay life to homelessness …
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti:	When they’ve gone forth, their spiritual companions advise and instruct them:
‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ, idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ, idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ, idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ, kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ, kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ, kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ, kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ, kāle te khāditabbaṃ, vikāle te na khāditabbaṃ, kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ, kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ, kāle te pātabbaṃ, vikāle te na pātabban’ti.	‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’
Tassa evaṃ hoti:	They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma;	‘When I was a lay person, I used to eat, consume, taste, and drink what I wanted, not what I didn’t want.
yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma;
yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma;
yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma;
kappiyampi khādāma akappiyampi khādāma kappiyampi bhuñjāma akappiyampi bhuñjāma kappiyampi sāyāma akappiyampi sāyāma kappiyampi pivāma akappiyampi pivāma, kālepi khādāma vikālepi khādāma kālepi bhuñjāma vikālepi bhuñjāma kālepi sāyāma vikālepi sāyāma kālepi pivāma vikālepi pivāma;	I ate and drank both allowable and unallowable things, at the right time and the wrong time.
yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā denti, tatrapime mukhāvaraṇaṃ maññe karontī’ti.	And these faithful householders give us a variety of delicious foods at the wrong time of day. But these monks imagine they can gag our mouths!’
So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati.	Angry and upset, they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles.
Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.	‘Danger of crocodiles’ is a term for gluttony.
Idaṃ vuccati, bhikkhave, kumbhīlabhayaṃ.	This is called the danger of crocodiles.


Katamañca, bhikkhave, āvaṭṭabhayaṃ?	And what, monks, is the danger of whirlpools?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a person of good family has gone forth from the lay life to homelessness …
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.	There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṃ hoti:	They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā;	‘Formerly, as a lay person, I amused myself, supplied and provided with the five kinds of sensual stimulation.
saṃvijjanti kho pana me kule bhogā.	And it’s true that my family is wealthy.
Sakkā bhoge ca bhuñjituṃ puññāni ca kātuṃ.	I can both enjoy my wealth and make merit.
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’ti.	Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’
So sikkhaṃ paccakkhāya hīnāyāvattati.	They reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools.
Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.	‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation.
Idaṃ vuccati, bhikkhave, āvaṭṭabhayaṃ.	This is called the danger of whirlpools.


Katamañca, bhikkhave, susukābhayaṃ?	And what, monks, is the danger of sharks?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:	It’s when a person of good family has gone forth from the lay life to homelessness …
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.	When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.	There they see a female scantily clad, with revealing clothes.
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.	Lust infects their mind,
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.	so they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.	This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks.
Susukābhayanti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ.	‘Danger of sharks’ is a term for females.
Idaṃ vuccati, bhikkhave, susukābhayaṃ.	This is called the danger of sharks.
Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbānī”ti.	These are the four dangers that a person of good family who goes forth from the lay life to homelessness in this teaching and training should anticipate.”

123. Difference (1st) (⤴)


123. Paṭhamanānākaraṇasutta	123. Difference (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.	Firstly, a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group.
Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ.	The lifespan of the gods of Brahma’s Group is one eon.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.


Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance.
Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ.	The lifespan of the gods of streaming radiance is two eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.


Puna caparaṃ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.	Furthermore, with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno, kālaṃ kurumāno subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods replete with glory.
Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ.	The lifespan of the gods replete with glory is four eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.


Puna caparaṃ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno vehapphalānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit.
Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ.	The lifespan of the gods of abundant fruit is five hundred eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

124. Difference (2nd) (⤴)


124. Dutiyanānākaraṇasutta	124. Difference (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.	Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna …
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.	This rebirth is not shared with ordinary people.


Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.	This rebirth is not shared with ordinary people.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

125. friendly-kindness (1st) (⤴)


125. Paṭhamamettāsutta	125. friendly-kindness (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo	Firstly, a person

mettā-sahagatena cetasā... A-byāpajjena pharitvā viharati,

(1.🤝🤗) (with) friendly-kindness-endowed mind... without ill will, pervade. abide [like this].


So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy this and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group.
Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ.	The lifespan of the gods of Brahma’s Group is one eon.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.


Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇāsahagatena cetasā … pe …	Furthermore, a person meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …	rejoicing …

upekkhā-sahagatena cetasā... A-byāpajjena pharitvā viharati,

(4.🛆👁️) (with) equanimous-observation-endowed mind... without ill will, pervade. abide [like this].


So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.	They enjoy this and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati.	If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons.
Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ … pe … subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati.	… they’re reborn in the company of the gods replete with glory. The lifespan of the gods replete with glory is four eons.
Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ … pe … vehapphalānaṃ devānaṃ sahabyataṃ upapajjati.	… they’re reborn in the company of the gods of abundant fruit.
Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ.	The lifespan of the gods of abundant fruit is five hundred eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.	An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.	But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.	This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

126. friendly-kindness (2nd) (⤴)

AN 4.126 - 🔗🔊

126. Dutiyamettāsutta	126. friendly-kindness (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo	Firstly, a person

mettā-sahagatena cetasā... A-byāpajjena pharitvā viharati,

(1.🤝🤗) (with) friendly-kindness-endowed mind... without ill will, pervade. abide [like this].


So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.	This rebirth is not shared with ordinary people.

Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇā … pe …	Furthermore, a person meditates spreading a heart full of compassion …
muditā … pe …	rejoicing …

upekkhā-sahagatena cetasā... A-byāpajjena pharitvā viharati,

(4.🛆👁️) (with) equanimous-observation-endowed mind... without ill will, pervade. abide [like this].


So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.	They contemplate the phenomena there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.	When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.	This rebirth is not shared with ordinary people.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.	These are the four people found in the world.”

127. Incredible Things About the Realized One (1st) (⤴)

127. Paṭhamatathāgataacchariyasutta	127. Incredible Things About the Realized One (1st)
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.	“monks, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear.
Katame cattāro?	What four?
Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	When the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s womb, rememberful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:	And the sentient beings reborn there recognize each other by that light:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.	‘So, it seems other sentient beings have been reborn here!’
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.	This is the first incredible and amazing thing that appears with the appearance of a Realized One.


Puna caparaṃ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Furthermore, the being intent on awakening emerges from his mother’s womb, rememberful and aware. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	even in the boundless desolation of interstellar space …
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.	This is the second incredible and amazing thing that appears with the appearance of a Realized One.


Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	even in the boundless desolation of interstellar space …
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.	This is the third incredible and amazing thing that appears with the appearance of a Realized One.


Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.	even in the boundless desolation of interstellar space …
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati.	This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.	With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”

128. Incredible Things About the Realized One (2nd) (⤴)

128. Dutiyatathāgataacchariyasutta	128. Incredible Things About the Realized One (2nd)
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.	“monks, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.
Katame cattāro?	What four?
Ālayārāmā, bhikkhave, pajā ālayaratā ālayasammuditā;	People like attachment, theylove it and enjoy it.
sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.	Yet when a Realized One is teaching the Dhamma of non-attachment, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.	This is the first incredible and amazing thing that appears with the appearance of a Realized One.


Mānārāmā, bhikkhave, pajā mānaratā mānasammuditā.	People like conceit, they love it and enjoy it.
Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.	Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.	This is the second incredible and amazing thing that appears with the appearance of a Realized One.


Anupasamārāmā, bhikkhave, pajā anupasamaratā anupasamasammuditā.	People like excitement, they love it and enjoy it.
Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.	Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.	This is the third incredible and amazing thing that appears with the appearance of a Realized One.


Avijjāgatā, bhikkhave, pajā aṇḍabhūtā pariyonaddhā.	This population is lost in ignorance, trapped in their shells.
Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.	Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati.	This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.	With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.”

129. Incredible Things About Ānanda (⤴)

129. Ānandaacchariyasutta	129. Incredible Things About Ānanda
“Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.	“monks, there are these four incredible and amazing things about Ānanda.
Katame cattāro?	What four?
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.	And when he falls silent, they’ve never had enough.


Sace, bhikkhave, bhikkhuniparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of nuns …
Tattha ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhuniparisā hoti, atha ānando tuṇhī bhavati.


Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	laymen …
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsakaparisā hoti, atha ānando tuṇhī bhavati.


Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.	These are the four incredible and amazing things about Ānanda.”

130. Incredible Things About the Wheel-Turning Monarch (⤴)

130. Cakkavattiacchariyasutta	130. Incredible Things About the Wheel-Turning Monarch
“Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.	“monks, there are these four incredible and amazing things about a wheel-turning monarch.
Katame cattāro?	What four?
Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, khattiyaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.	And when he falls silent, they’ve never had enough.


Sace, bhikkhave, brāhmaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of brahmins …
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, brāhmaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.


Sace, bhikkhave, gahapatiparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	householders …
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, gahapatiparisā hoti, atha rājā cakkavattī tuṇhī bhavati.


Sace, bhikkhave, samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, samaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā raññe cakkavattimhi.	These are the four incredible and amazing things about a wheel-turning monarch.


Evamevaṃ kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.	In the same way, there are these four incredible and amazing things about Ānanda.
Katame cattāro?	What four?
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.	And when he falls silent, they’ve never had enough.


Sace, bhikkhave, bhikkhuniparisā … pe … sace, bhikkhave, upāsakaparisā … pe … sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.	If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.	and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati.	And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.	These are the four incredible and amazing things about Ānanda.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 4 vagga 10-13

AN 4 vagga 10-13

AN 4 vagga 10. Demons 10. Asuravagga

91. Demons (⤴)

92. undistractible-lucidity (1st) (⤴)

93. undistractible-lucidity (2nd) (⤴)

94. undistractible-lucidity (3rd) (⤴)

95. A Firebrand (⤴)

96. Removing Greed (⤴)

97. Quick-witted (⤴)

98. To Benefit Oneself (⤴)

98. To Benefit Oneself (⤴)

99. Training Rules (⤴)

100. With Potaliya the Wanderer (⤴)

AN 4 vagga 11. Clouds 11. Valāhakavagga

101. Clouds (1st) (⤴)

102. Clouds (2nd) (⤴)

103. Pots (⤴)

104. Lakes (⤴)

105. Mangoes (⤴)

106. Mangoes (2nd) (⤴)

107. Mice (⤴)

108. Oxen (⤴)

109. Trees (⤴)

110. Vipers (⤴)

AN 4 vagga 12. With Kesi 12. Kesivagga

111. With Kesi (⤴)

112. Speed (⤴)

113. The Goad (⤴)

114. A Royal Elephant (⤴)

115. Things (⤴)

116. Diligence (⤴)

117. Guarding (⤴)

118. Inspiring (⤴)

119. Perils (1st) (⤴)

120. Perils (2nd) (⤴)

AN 4 vagga 13. Fears 13. Bhayavagga

121. Guilt (⤴)

122. The Danger of Waves (⤴)

123. Difference (1st) (⤴)

124. Difference (2nd) (⤴)

125. friendly-kindness (1st) (⤴)

126. friendly-kindness (2nd) (⤴)

127. Incredible Things About the Realized One (1st) (⤴)

128. Incredible Things About the Realized One (2nd) (⤴)

129. Incredible Things About Ānanda (⤴)

130. Incredible Things About the Wheel-Turning Monarch (⤴)

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