4👑☸AN 4 vagga 14-17

AN 4 vagga 14. Persons 14. Puggalavagga

	(derived from B. Sujato 2018/12)

Aṅguttara Nikāya 4	Numbered Discourses 4

131. Fetters (⤴)


131. Saṃyojanasutta	131. Fetters
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.	One person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.


Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.	One person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence.


Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.	One person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence.


Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni pahīnāni honti.	One person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence.


Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?	What person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence?
Sakadāgāmissa.	A once-returner.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.	This is the person who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.


Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?	What person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence?
Uddhaṃsotassa akaniṭṭhagāmino.	One heading upstream, going to the Akaniṭṭha realm.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.


Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?	What person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence?
Antarāparinibbāyissa.	One nirvana'd in-between one life and the next.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.


Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni?	What person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence?
Arahato.	A perfected one.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

132. Eloquence (⤴)


132. Paṭibhānasutta	132. Eloquence
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?


Yuttappaṭibhāno, no muttappaṭibhāno;	One who speaks on topic, but not fluently.
muttappaṭibhāno, no yuttappaṭibhāno;	One who speaks fluently, but not on topic.
yuttappaṭibhāno ca muttappaṭibhāno ca;	One who speaks on topic and fluently.
neva yuttappaṭibhāno na muttappaṭibhāno—	One who speaks neither on topic nor fluently.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

133. One Who Understands Immediately (⤴)


133. Ugghaṭitaññūsutta	133. One Who Understands Immediately
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo—	One who understands immediately, one who understands after detailed explanation, one who needs personal training, and one who merely learns by rote.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

134. The Fruits of Initiative (⤴)


134. Uṭṭhānaphalasutta	134. The Fruits of Initiative
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“These four people are found in the world.
Katame cattāro?	What four?

These are the four people found in the world.”	One who lives off the fruit of initiative, but not deeds; one who lives off the fruit of deeds, but not initiative; one who lives off the fruit of both initiative and deeds; and one who lives off the fruit of neither initiative nor deeds. Uṭṭhānaphalūpajīvī na kammaphalūpajīvī, kammaphalūpajīvī na uṭṭhānaphalūpajīvī, uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca, neva uṭṭhānaphalūpajīvī na kammaphalūpajīvī—
	ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

135. Blameworthy (⤴)


135. Sāvajjasutta	135. Blameworthy
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Sāvajjo, vajjabahulo, appavajjo, anavajjo.	The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.


Kathañca, bhikkhave, puggalo sāvajjo hoti?	And how is a person blameworthy?
Idha, bhikkhave, ekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti.	It’s when a person does things by way of body, speech, and mind that are blameworthy.
Evaṃ kho, bhikkhave, puggalo sāvajjo hoti.	That’s how a person is blameworthy.


Kathañca, bhikkhave, puggalo vajjabahulo hoti?	And how is a person mostly blameworthy?
Idha, bhikkhave, ekacco puggalo sāvajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ anavajjena;	It’s when a person does things by way of body, speech, and mind that are mostly blameworthy, but occasionally blameless.
sāvajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ anavajjena;
sāvajjena bahulaṃ manokammena samannāgato hoti, appaṃ anavajjena.
Evaṃ kho, bhikkhave, puggalo vajjabahulo hoti.	That’s how a person is mostly blameworthy.


Kathañca, bhikkhave, puggalo appavajjo hoti?	And how is a person slightly blameworthy?
Idha, bhikkhave, ekacco puggalo anavajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ sāvajjena;	It’s when a person does things by way of body, speech, and mind that are mostly blameless, but occasionally blameworthy.
anavajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ sāvajjena;
anavajjena bahulaṃ manokammena samannāgato hoti, appaṃ sāvajjena.
Evaṃ kho, bhikkhave, puggalo appavajjo hoti.	That’s how a person is slightly blameworthy.


Kathañca, bhikkhave, puggalo anavajjo hoti?	And how is a person blameless?
Idha, bhikkhave, ekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.	It’s when a person does things by way of body, speech, and mind that are blameless.
Evaṃ kho, bhikkhave, puggalo anavajjo hoti.	That’s how a person is blameless.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

136. Ethics (1st) (⤴)


136. Paṭhamasīlasutta	136. Ethics (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo sīlesu na paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.	One person has not fulfilled ethics, undistractible-lucidity, or wisdom.


Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.	One person has fulfilled ethics, but not undistractible-lucidity or wisdom.


Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya na paripūrakārī.	One person has fulfilled ethics and undistractible-lucidity, but not wisdom.


Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya paripūrakārī.	One person has fulfilled ethics, undistractible-lucidity, and wisdom.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

137. Ethics (2nd) (⤴)


137. Dutiyasīlasutta	137. Ethics (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo na sīlagaru hoti na sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.	One person doesn’t value or submit to ethics, undistractible-lucidity, or wisdom.


Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.	One person values and submits to ethics, but not to undistractible-lucidity or wisdom.


Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.	One person values and submits to ethics and undistractible-lucidity, but not wisdom.


Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, paññāgaru hoti paññādhipateyyo.	One person values and submits to ethics, undistractible-lucidity, and wisdom.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

138. Retreat (⤴)


138. Nikaṭṭhasutta	138. Retreat
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?

	One is on retreat in body, but not mind; one is on retreat in mind, but not body; one is on retreat in neither body nor mind; and one is on retreat in both body and mind. Nikaṭṭhakāyo anikaṭṭhacitto, anikaṭṭhakāyo nikaṭṭhacitto, anikaṭṭhakāyo ca anikaṭṭhacitto ca, nikaṭṭhakāyo ca nikaṭṭhacitto ca.

Kathañca, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto?	And how is a person on retreat in body, but not mind?
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.	It’s when a person frequents remote lodgings in the wilderness and the forest.
So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi.	But they think sensual, malicious, and cruel thoughts.
Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto.	That’s how a person is on retreat in body, but not mind.


Kathañca, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto?	And how is a person on retreat in mind, but not body?
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati.	It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest.
So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi.	But they think thoughts of renunciation, love, and kindness.
Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto.	That’s how a person is on retreat in mind, but not body.


Kathañca, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca?	And how is a person on retreat in neither body nor mind?
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati.	It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest.
So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi.	And they think sensual, malicious, and cruel thoughts.
Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca.	That’s how a person is on retreat in neither body nor mind.


Kathañca, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca?	And how is a person on retreat in both body and mind?
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.	It’s when a person frequents remote lodgings in the wilderness and the forest.
So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi.	And they think thoughts of renunciation, love, and kindness.
Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca.	That’s how a person is on retreat in both body and mind.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

139. Dhamma Speakers (⤴)


139. Dhammakathikasutta	139. Dhamma Speakers
“Cattārome, bhikkhave, dhammakathikā.	“monks, there are these four Dhamma speakers.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco dhammakathiko appañca bhāsati asahitañca;	One Dhamma speaker speaks little and off topic.
parisā cassa na kusalā hoti sahitāsahitassa.	And their assembly can’t tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.	Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.


Idha pana, bhikkhave, ekacco dhammakathiko appañca bhāsati sahitañca;	One Dhamma speaker speaks little but stays on topic.
parisā cassa kusalā hoti sahitāsahitassa.	And their assembly can tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.	Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.


Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati asahitañca;	One Dhamma speaker speaks much but off topic.
parisā cassa na kusalā hoti sahitāsahitassa.	And their assembly can’t tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.	Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.


Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati sahitañca;	One Dhamma speaker speaks much and stays on topic.
parisā cassa kusalā hoti sahitāsahitassa.	And their assembly can tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.	Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Ime kho, bhikkhave, cattāro dhammakathikā”ti.	These are the four Dhamma speakers.”

140. Speaker (⤴)


140. Vādīsutta	140. Speaker
“Cattārome, bhikkhave, vādī.	“monks, there are these four speakers.
Katame cattāro?	What four?
Atthi, bhikkhave, vādī atthato pariyādānaṃ gacchati, no byañjanato;	There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things.
atthi, bhikkhave, vādī byañjanato pariyādānaṃ gacchati, no atthato;	There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say.
atthi, bhikkhave, vādī atthato ca byañjanato ca pariyādānaṃ gacchati;	There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things.
atthi, bhikkhave, vādī nevatthato no byañjanato pariyādānaṃ gacchati.	There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things.
Ime kho, bhikkhave, cattāro vādī.	These are the four speakers.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ catūhi paṭisambhidāhi samannāgato atthato vā byañjanato vā pariyādānaṃ gaccheyyā”ti.	It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.”

AN 4 vagga 16. Faculties 16. Indriyavagga

151. Faculties (⤴)


151. Indriyasutta	151. Faculties
“Cattārimāni, bhikkhave, indriyāni.	“monks, there are these four faculties.
Katamāni cattāri?	What four?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ—	The faculties of faith, energy, rememberfulness, and undistractible-lucidity.
imāni kho, bhikkhave, cattāri indriyānī”ti.	These are the four faculties.”

152. The Power of Faith (⤴)


152. Saddhābalasutta	152. The Power of Faith
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	What four?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ—	The powers of faith, energy, rememberfulness, and undistractible-lucidity.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

153. The Power of Wisdom (⤴)


153. Paññābalasutta	153. The Power of Wisdom
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	What four?
Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgahabalaṃ—	The powers of wisdom, energy, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

154. The Power of rememberfulness (⤴)


154. Satibalasutta	154. The Power of rememberfulness
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	What four?
Satibalaṃ, samādhibalaṃ, anavajjabalaṃ, saṅgahabalaṃ—	The powers of rememberfulness, undistractible-lucidity, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

155. The Power of Reflection (⤴)


155. Paṭisaṅkhānabalasutta	155. The Power of Reflection
“Cattārimāni, bhikkhave, balāni.	“monks, there are these four powers.
Katamāni cattāri?	What four?
Paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ—	The powers of reflection, development, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.	These are the four powers.”

156. Eons (⤴)


156. Kappasutta	156. Eons
“Cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni.	“monks, an eon contains four uncountable periods.
Katamāni cattāri?	What four?
Yadā, bhikkhave, kappo saṃvaṭṭati, taṃ na sukaraṃ saṅkhātuṃ—	When an eon contracts, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.	how many years, how many hundreds or thousands or hundreds of thousands of years it takes.


Yadā, bhikkhave, kappo saṃvaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ—	When an eon remains fully contracted, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.	how many years, how many hundreds or thousands or hundreds of thousands of years it takes.


Yadā, bhikkhave, kappo vivaṭṭati, taṃ na sukaraṃ saṅkhātuṃ—	When an eon expands, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.	how many years, how many hundreds or thousands or hundreds of thousands of years it takes.


Yadā, bhikkhave, kappo vivaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ—	When an eon remains fully evolved, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.	how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Imāni kho, bhikkhave, cattāri kappassa asaṅkhyeyyānī”ti.	These are the four uncountable periods of an eon.”

157. Illness (⤴)


157. Rogasutta	157. Illness
“Dveme, bhikkhave, rogā.	“monks, there are two kinds of illness.
Katame dve?	What two?
Kāyiko ca rogo cetasiko ca rogo.	Mental and physical.
Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṃ ārogyaṃ paṭijānamānā, dvepi vassāni ārogyaṃ paṭijānamānā, tīṇipi vassāni ārogyaṃ paṭijānamānā, cattāripi vassāni ārogyaṃ paṭijānamānā, pañcapi vassāni ārogyaṃ paṭijānamānā, dasapi vassāni ārogyaṃ paṭijānamānā, vīsatipi vassāni ārogyaṃ paṭijānamānā, tiṃsampi vassāni ārogyaṃ paṭijānamānā, cattārīsampi vassāni ārogyaṃ paṭijānamānā, paññāsampi vassāni ārogyaṃ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṃ paṭijānamānā.	Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more.
Te, bhikkhave, sattā sudullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti, aññatra khīṇāsavehi.	But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for a moment, apart from those who have ended the defilements.


Cattārome, bhikkhave, pabbajitassa rogā.	There are four kinds of illness for those gone forth.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhu mahiccho hoti vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.	To start with, a monk has many wishes, is frustrated, and is not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
So mahiccho samāno vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena pāpikaṃ icchaṃ paṇidahati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya.	Because of this, they focus their corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity.
So uṭṭhahati ghaṭati vāyamati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya.	They try hard, strive, and make an effort to get these things.
So saṅkhāya kulāni upasaṅkamati, saṅkhāya nisīdati, saṅkhāya dhammaṃ bhāsati, saṅkhāya uccārapassāvaṃ sandhāreti.	They have an ulterior motive when they visit families. They have an ulterior motive when they sit down, when they speak on Dhamma, and even when they hold it in when they need to go to the toilet.
Ime kho, bhikkhave, cattāro pabbajitassa rogā.	These are the four kinds of illness for those gone forth.


Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:	So you should train like this:
‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṃ icchaṃ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātikā bhavissāmā’ti.	‘We will not have many wishes or be frustrated. We will be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.’
Evañhi vo, bhikkhave, sikkhitabban”ti.	That’s how you should train.”

158. Decline (⤴)


158. Parihānisutta	158. Decline
Tatra kho āyasmā sāriputto bhikkhū āmantesi:	There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā sāriputto etadavoca:	Sāriputta said this:


“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:	“Reverends, any monk or nun who sees four things inside themselves should conclude:
‘parihāyāmi kusalehi dhammehi’.	‘My skillful qualities are declining.
Parihānametaṃ vuttaṃ bhagavatā.	For this is what the Buddha calls decline.’
Katame cattāro?	What four?
Rāgavepullattaṃ, dosavepullattaṃ, mohavepullattaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu na kamati.	They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters.
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:	Any monk or nun who sees these four things inside themselves should conclude:
‘parihāyāmi kusalehi dhammehi’.	‘My skillful qualities are declining.
Parihānametaṃ vuttaṃ bhagavatā.	For this is what the Buddha calls decline.’


Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:	Any monk or nun who sees four things inside themselves should conclude:
‘na parihāyāmi kusalehi dhammehi’.	‘My skillful qualities are not declining.
Aparihānametaṃ vuttaṃ bhagavatā.	For this is what the Buddha calls non-decline.’
Katame cattāro?	What four?
Rāgatanuttaṃ, dosatanuttaṃ, mohatanuttaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu kamati.	Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters.
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:	Any monk or nun who sees these four things inside themselves should conclude:
‘na parihāyāmi kusalehi dhammehi’.	‘My skillful qualities are not declining.
Aparihānametaṃ vuttaṃ bhagavatā”ti.	For this is what the Buddha calls non-decline.’”

159. Nun (⤴)


159. Bhikkhunīsutta	159. Nun
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho aññatarā bhikkhunī aññataraṃ purisaṃ āmantesi:	And then a certain nun addressed a man:
“ehi tvaṃ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda:	“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā.	‘Sir, the nun named so-and-so is sick, suffering, and gravely ill.
Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi:	She bows with her head to your feet.’ And then say:
‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti.	‘Sir, please go to the nuns’ quarters to visit that nun out of compassion.’”
“Evaṃ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca:	“Yes, ma’am,” that man replied. He did as the nun asked.


“Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā.
Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti:
‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.	Ānanda consented in silence.


Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami.	Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe.
Addasā kho sā bhikkhunī āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.	That nun saw Ānanda coming off in the distance.
Disvā sasīsaṃ pārupitvā mañcake nipajji.	She wrapped herself up from head to foot and laid down on her cot.
Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṃ bhikkhuniṃ etadavoca:	Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun:


“Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya.	“Sister, this body is produced by food. Relying on food,
Āhāro pahātabbo.	you should give up food.
Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya.	This body is produced by craving. Relying on craving,
Taṇhā pahātabbā.	you should give up craving.
Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya.	This body is produced by conceit. Relying on conceit,
Māno pahātabbo.	you should give up conceit.
Methunasambhūto ayaṃ, bhagini, kāyo.	This body is produced by sex.
Methune ca setughāto vutto bhagavatā.	The Buddha spoke of breaking off everything to do with sex.


‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya.	‘This body is produced by food. Relying on food,
Āhāro pahātabbo’ti, iti kho panetaṃ vuttaṃ.	you should give up food.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:	Take a monk who reflects properly on the food that they eat:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.	‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. To put an end to old discomfort and not give rise to new discomfort. And so that I’ll keep on living blamelessly and at ease.’
So aparena samayena āhāraṃ nissāya āhāraṃ pajahati.	After some time, relying on food, they give up food.
‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya āhāro pahātabbo’t
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s why I said what I said.


‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya.	‘This body is produced by craving. Relying on craving,
Taṇhā pahātabbā’ti, iti kho panetaṃ vuttaṃ.	you should give up craving.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Idha, bhagini, bhikkhu suṇāti:	Take a monk who hears this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Tassa evaṃ hoti:	They think:
‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti.	‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life. …’
So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati.	After some time, relying on craving, they give up craving.
‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya taṇhā pahātabbā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That's why I said what I said.


‘Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya.	‘This body is produced by conceit. Relying on conceit,
Māno pahātabbo’ti, iti kho panetaṃ vuttaṃ.	you should give up conceit.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?	but why did I say it?
Idha, bhagini, bhikkhu suṇāti:	Take a monk who hears this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.	‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Tassa evaṃ hoti:	They think:
‘so hi nāma āyasmā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati;	‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom in this very life. …
kimaṅgaṃ panāhan’ti.	Why can’t I?’
So aparena samayena mānaṃ nissāya mānaṃ pajahati.	After some time, relying on conceit, they give up conceit.
‘Mānasambhūto ayaṃ, bhagini, kāyo, mānaṃ nissāya māno pahātabbo’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.	That’s why I said what I said.


Methunasambhūto ayaṃ, bhagini, kāyo.	‘This body is produced by sex.
Methune ca setughāto vutto bhagavatā”ti.	The Buddha spoke of breaking off everything to do with sex.’”


Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṃ ānandaṃ etadavoca:	Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head at Ānanda’s feet, and said:
“accayo maṃ, bhante, accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yāhaṃ evamakāsiṃ.	“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way.
Tassā me, bhante, ayyo ānando accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti.	Please, sir, accept my mistake for what it is, so I can restrain myself in future.”
“Taggha taṃ, bhagini, accayo accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yā tvaṃ evamakāsi.	“Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.
Yato ca kho tvaṃ, bhagini, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.	But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti.	For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

160. The Training of a Holy One (⤴)


160. Sugatavinayasutta	160. The Training of a Holy One
“Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.	“monks, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.


Katamo ca, bhikkhave, sugato?	And who is a Holy One?
Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.	It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
Ayaṃ, bhikkhave, sugato.	This is a Holy One.


Katamo ca, bhikkhave, sugatavinayo?	And what is the training of a Holy One?
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.	He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Ayaṃ, bhikkhave, sugatavinayo.	This is the training of a Holy One.
Evaṃ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti.	This is how a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.


Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.	These four things lead to the decline and disappearance of the true teaching.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi.	Firstly, the monks memorize discourses that they learned incorrectly, with misplaced words and phrases.
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.	When the words and phrases are misplaced, the meaning is misinterpreted.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the first thing that leads to the decline and disappearance of the true teaching.


Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ.	Furthermore, the monks are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the second thing that leads to the decline and disappearance of the true teaching.


Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti.	Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses.
Tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo.	When they pass away, the discourses are cut off at the root, with no-one to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the third thing that leads to the decline and disappearance of the true teaching.


Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	Furthermore, the senior monks are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	Those who come after them follow their example.
Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.	This is the fourth thing that leads to the decline and disappearance of the true teaching.
Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṃvattantīti.	These are four things that lead to the decline and disappearance of the true teaching.


Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.	These four things lead to the continuation, persistence, and enduring of the true teaching.
Katame cattāro?	What four?
Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi.	Firstly, the monks memorize discourses that have been learned correctly, with well placed words and phrases.
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.	When the words and phrases are well placed, the meaning is interpreted correctly.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.


Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṃ.	Furthermore, the monks are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the second thing that leads to the continuation, persistence, and enduring of the true teaching.


Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti.	Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses.
Tesaṃ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo.	When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the third thing that leads to the continuation, persistence, and enduring of the true teaching.


Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	Furthermore, the senior monks are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.	Those who come after them follow their example.
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.	They too aren’t indulgent or slack …
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.	This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching.
Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.	These are four things that lead to the continuation, persistence, and enduring of the true teaching.”

AN 4 vagga 17. Practice 17. Paṭipadāvagga

161. In Brief (⤴)


161. Saṅkhittasutta	161. In Brief
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	What four?

These are the four ways of practice.”	Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā—
	imā kho, bhikkhave, catasso paṭipadā”ti.

162. In Detail (⤴)


162. Vitthārasutta	162. In Detail
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	What four?

	Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?	And what’s the painful practice with slow insight?
Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Tassimāni pañcindriyāni mudūni pātubhavanti—	They have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.	This is called the painful practice with slow insight.


Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?	And what’s the painful practice with swift insight?
Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.	This is called the painful practice with swift insight.


Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?	And what’s pleasant practice with slow insight?
Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Tassimāni pañcindriyāni mudūni pātubhavanti—	They have these five faculties weakly:
saddhindriyaṃ … pe … paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.	This is called the pleasant practice with slow insight.


Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?	And what’s the pleasant practice with swift insight?
Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.	It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	They have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.	This is called the pleasant practice with swift insight.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

163. Ugly (⤴)


163. Asubhasutta	163. Ugly
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	What four?

	Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?	And what’s the painful practice with slow insight?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;	It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—	But they have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.	This is called the painful practice with slow insight.


Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?	And what’s the painful practice with swift insight?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;	It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ … pe … paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.	This is called the painful practice with swift insight.


Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?	And what’s the pleasant practice with slow insight?
Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;	It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;	As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;	And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.	Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—	But they have these five faculties weakly:
saddhindriyaṃ … pe … paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.	This is called the pleasant practice with slow insight.


Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?	And what’s the pleasant practice with swift insight?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.	Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.	This is called the pleasant practice with swift insight.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

164. Patient (1st) (⤴)


164. Paṭhamakhamasutta	164. Patient (1st)
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	What four?
Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.	Impatient practice, patient practice, taming practice, and calming practice.
Katamā ca, bhikkhave, akkhamā paṭipadā?	And what’s the impatient practice?
Idha, bhikkhave, ekacco akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati.	It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them.
Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.	This is called the impatient practice.


Katamā ca, bhikkhave, khamā paṭipadā?	And what’s the patient practice?
Idha, bhikkhave, ekacco akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.	It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them.
Ayaṃ vuccati, bhikkhave, khamā paṭipadā.	This is called the patient practice.


Katamā ca, bhikkhave, damā paṭipadā?	And what’s the taming practice?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī;	When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.	If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Ayaṃ vuccati, bhikkhave, damā paṭipadā.	This is called the taming practice.


Katamā ca, bhikkhave, samā paṭipadā?	And what’s the calming practice?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them.
Ayaṃ vuccati, bhikkhave, samā paṭipadā.	This is called the calming practice.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

165. Patience (2nd) (⤴)


165. Dutiyakhamasutta	165. Patience (2nd)
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	What four?
Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.	Impatient practice, patient practice, taming practice, and calming practice.


Katamā ca, bhikkhave, akkhamā paṭipadā?	And what’s the impatient practice?
Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti.	It’s when a monk cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.	This is called the impatient practice.


Katamā ca, bhikkhave, khamā paṭipadā?	And what’s the patient practice?
Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.	It’s when a monk endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Ayaṃ vuccati, bhikkhave, khamā paṭipadā.	This is called the patient practice.


Katamā ca, bhikkhave, damā paṭipadā?	And what’s the taming practice?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti … pe …	When a monk sees a sight with their eyes, they don’t get caught up in the features and details. …
sotena saddaṃ sutvā …	When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …	When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …	When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …	When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;	When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.	If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Ayaṃ vuccati, bhikkhave, damā paṭipadā.	This is called the taming practice.


Katamā ca, bhikkhave, samā paṭipadā?	And what’s the calming practice?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti.	It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them.
Ayaṃ vuccati, bhikkhave, samā paṭipadā.	This is called the calming practice.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

166. Both (⤴)


166. Ubhayasutta	166. Both
“Catasso imā, bhikkhave, paṭipadā.	“monks, there are four ways of practice.
Katamā catasso?	What four?

	Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṃ paṭipadā dukkhā, imināpāyaṃ hīnā akkhāyati; yampāyaṃ paṭipadā dandhā, imināpāyaṃ hīnā akkhāyati.	Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow.
Ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati.	This practice is said to be inferior in both ways.


Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.	The painful practice with swift insight is said to be inferior because it’s painful.


Tatra, bhikkhave, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.	The pleasant practice with slow insight is said to be inferior because it’s slow.


Tatra, bhikkhave, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṃ paṭipadā sukhā, imināpāyaṃ paṇītā akkhāyati; yampāyaṃ paṭipadā khippā, imināpāyaṃ paṇītā akkhāyati.	The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift.
Ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati.	This practice is said to be superior in both ways.
Imā kho, bhikkhave, catasso paṭipadā”ti.	These are the four ways of practice.”

167. Moggallāna’s Practice (⤴)


167. Mahāmoggallānasutta	167. Moggallāna’s Practice
Atha kho āyasmā sāriputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi.	Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca:	When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna:


“Catasso imā, āvuso moggallāna, paṭipadā.	“Reverend Moggallāna, there are four ways of practice.
Katamā catasso?	What four?

These are the four ways of practice.	Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”	Imā kho, āvuso, catasso paṭipadā.
	Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti?

“Catasso imā, āvuso sāriputta, paṭipadā.	“Reverend Sāriputta …
Katamā catasso?
Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Imā kho, āvuso, catasso paṭipadā.
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā dukkhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti.	I relied on the painful practice with swift insight to free my mind from defilements by not grasping.”

168. Sāriputta’s Practice (⤴)


168. Sāriputtasutta	168. Sāriputta’s Practice
Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:


“Catasso imā, āvuso sāriputta, paṭipadā.	“Reverend Sāriputta, there are four ways of practice.
Katamā catasso?	What four?

These are the four ways of practice.	Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”	Imā kho, āvuso, catasso paṭipadā.
	Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti?

“Catasso imā, āvuso moggallāna, paṭipadā.	“Reverend Moggallāna …
Katamā catasso?
Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Imā kho, āvuso, catasso paṭipadā.
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā sukhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti.	I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”

169. Extra Effort (⤴)


169. Sasaṅkhārasutta	169. Extra Effort
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.	“monks, these four people are found in the world.
Katame cattāro?	What four?
Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.	One person becomes fully nirvana'd in the present life by making extra effort.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.	One person becomes fully nirvana'd when the body breaks up by making extra effort.
Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.	One person becomes fully nirvana'd in the present life without making extra effort.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.	One person becomes fully nirvana'd when the body breaks up without making extra effort.


Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti?	And how does a person become fully nirvana'd in the present life by making extra effort?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.	It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.	Because of the strength of the five faculties, they become fully nirvana'd in the present life by making extra effort.
Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.	That’s how a person becomes fully nirvana'd in the present life by making extra effort.


Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti?	How does a person become fully nirvana'd when the body breaks up by making extra effort?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.	It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.	and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—	But they have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti.	Because of the weakness of the five faculties, they become fully nirvana'd when the body breaks up by making extra effort.
Evaṃ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.	That’s how a person becomes fully nirvana'd when the body breaks up by making extra effort.


Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti?	And how does a person become fully nirvana'd in the present life without making extra effort?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—	And they have these five faculties strongly:
saddhindriyaṃ … pe … paññindriyaṃ.	faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.	Because of the strength of the five faculties, they become fully nirvana'd in the present life without making extra effort.
Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.	That’s how a person becomes fully nirvana'd in the present life without making extra effort.


Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti?	And how does a person become fully nirvana'd when the body breaks up without making extra effort?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.	It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—	They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.	faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni … pe … paññindriyaṃ.	But they have these five faculties weakly: faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti.	Because of the weakness of the five faculties, they become fully nirvana'd when the body breaks up without making extra effort.
Evaṃ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.	That’s how a person becomes fully nirvana'd when the body breaks up without making extra effort.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.	These are the four people found in the world.”

170. In Conjunction (⤴)


170. Yuganaddhasutta	170. In Conjunction
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.	At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Tatra kho āyasmā ānando bhikkhū āmantesi:	There Ānanda addressed the monks:
“āvuso bhikkhave”ti.	“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.	“Reverend,” they replied.
Āyasmā ānando etadavoca:	Ānanda said this:


“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so catūhi maggehi, etesaṃ vā aññatarena.	“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.


Katamehi catūhi?	What four?
Idha, āvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti.	Take a monk who develops serenity before discernment.
Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati.	As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti.	Another monk develops discernment before serenity.
Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati.	As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti.	Another monk develops serenity and discernment in conjunction.
Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati.	As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti.	Another monk’s mind is seized by restlessness to realize the teaching.
Hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati.	But there comes a time when their mind is stilled internally; it settles, unifies, and becomes undistractify-&-lucidifyd in samādhi.
Tassa maggo sañjāyati.	The path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.	They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.	By doing so, they give up the fetters and eliminate the underlying tendencies.


Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so imehi catūhi maggehi, etesaṃ vā aññatarenā”ti.	All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”


141. Ābhāsutta	141. Brightness
“Catasso imā, bhikkhave, ābhā.	“monks, there are these four kinds of brightness.
Katamā catasso?	What four?
Candābhā, sūriyābhā, aggābhā, paññābhā—	The brightness of the moon, sun, fire, and wisdom.
imā kho, bhikkhave, catasso ābhā.	These are the four kinds of brightness.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ ābhānaṃ yadidaṃ paññābhā”ti.	The best of these four kinds of brightness is the brightness of wisdom.”


142. Pabhāsutta	142. Radiance
“Catasso imā, bhikkhave, pabhā.	“monks, there are these four kinds of radiance.
Katamā catasso?	What four?
Candappabhā, sūriyappabhā, aggippabhā, paññāpabhā—	The radiance of the moon, sun, fire, and wisdom.
imā kho, bhikkhave, catasso pabhā.	These are the four kinds of radiance.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ pabhānaṃ yadidaṃ paññāpabhā”ti.	The best of these four kinds of radiance is the radiance of wisdom.”


143. Ālokasutta	143. Light
“Cattārome, bhikkhave, ālokā.	“monks, there are these four lights.
Katame cattāro?	What four?
Candāloko, sūriyāloko, aggāloko, paññāloko—	The lights of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro ālokā.	These are the four lights.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ ālokānaṃ yadidaṃ paññāloko”ti.	The best of these four lights is the light of wisdom.”


144. Obhāsasutta	144. Shining
“Cattārome, bhikkhave, obhāsā.	“monks, there are four kinds of shining.
Katame cattāro?	What four?
Candobhāso, sūriyobhāso, aggobhāso, paññobhāso—	The shining of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro obhāsā.	These are the four kinds of shining.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ obhāsānaṃ yadidaṃ paññobhāso”ti.	The best of these four kinds of shining is the shining of wisdom.”


145. Pajjotasutta	145. Lamps
“Cattārome, bhikkhave, pajjotā.	“monks, there are these four lamps.
Katame cattāro?	What four?
Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto—	The lamps of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro pajjotā.	These are the four lamps.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññāpajjoto”ti.	The best of these four lamps is the lamp of wisdom.”


146. Paṭhamakālasutta	146. Times (1st)
“Cattārome, bhikkhave, kālā.	“monks, there are these four times.
Katame cattāro?	What four?
Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—	A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.
ime kho, bhikkhave, cattāro kālā”ti.	These are the four times.”


147. Dutiyakālasutta	147. Times (2nd)
“Cattārome, bhikkhave, kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.	“monks, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.
Katame cattāro?	What four?
Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—	A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.
ime kho, bhikkhave, cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.


Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṃ paripūrenti.	It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Evamevaṃ kho, bhikkhave, ime cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpentī”ti.	In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”


148. Duccaritasutta	148. Bad Conduct
“Cattārimāni, bhikkhave, vacīduccaritāni.	“monks, there are these four kinds of bad conduct by way of speech.
Katamāni cattāri?	What four?
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—	Speech that’s false, divisive, harsh, or nonsensical.
imāni kho, bhikkhave, cattāri vacīduccaritānī”ti.	These are the four kinds of bad conduct by way of speech.”


149. Sucaritasutta	149. Good Conduct
“Cattārimāni, bhikkhave, vacīsucaritāni.	“monks, there are these four kinds of good conduct by way of speech.
Katamāni cattāri?	What four?
Saccavācā, apisuṇā vācā, saṇhā vācā, mantabhāsā—	Speech that’s true, harmonious, gentle, and thoughtful.
imāni kho, bhikkhave, cattāri vacīsucaritānī”ti.	These are the four kinds of good conduct by way of speech.”


150. Sārasutta	150. Essentials
“Cattārome, bhikkhave, sārā.	“monks, there are these four essentials.
Katame cattāro?	What four?
Sīlasāro, samādhisāro, paññāsāro, vimuttisāro—	Ethics, undistractible-lucidity, wisdom, and freedom are essentials.
ime kho, bhikkhave, cattāro sārā”ti.	These are the four essentials.”

4👑☸ Cattāri Ariya-saccaṃ 四聖諦

AN 4 vagga 14-17

AN 4 vagga 14-17

AN 4 vagga 14. Persons 14. Puggalavagga

131. Fetters (⤴)

132. Eloquence (⤴)

133. One Who Understands Immediately (⤴)

134. The Fruits of Initiative (⤴)

135. Blameworthy (⤴)

136. Ethics (1st) (⤴)

137. Ethics (2nd) (⤴)

138. Retreat (⤴)

139. Dhamma Speakers (⤴)

140. Speaker (⤴)

AN 4 vagga 15. Brightness 15. Ābhāvagga

141. Brightness (⤴)

142. Radiance (⤴)

143. Light (⤴)

144. Shining (⤴)

145. Lamps (⤴)

146. Times (1st) (⤴)

147. Times (2nd) (⤴)

148. Bad Conduct (⤴)

149. Good Conduct (⤴)

150. Essentials (⤴)

AN 4 vagga 16. Faculties 16. Indriyavagga

151. Faculties (⤴)

152. The Power of Faith (⤴)

153. The Power of Wisdom (⤴)

154. The Power of rememberfulness (⤴)

155. The Power of Reflection (⤴)

156. Eons (⤴)

157. Illness (⤴)

158. Decline (⤴)

159. Nun (⤴)

160. The Training of a Holy One (⤴)

AN 4 vagga 17. Practice 17. Paṭipadāvagga

161. In Brief (⤴)

162. In Detail (⤴)

163. Ugly (⤴)

164. Patient (1st) (⤴)

165. Patience (2nd) (⤴)

166. Both (⤴)

167. Moggallāna’s Practice (⤴)

168. Sāriputta’s Practice (⤴)

169. Extra Effort (⤴)

170. In Conjunction (⤴)

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