an4.20:2 A meal designator who has four qualities is placed in the Garden as if delivered there. What four? They make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. A meal assigner who has these four qualities is placed in the Garden as if delivered there.

an4.20:3 All those people with unbridled sensuality, unprincipled, with no respect for principle, led astray by favoritism or hostility, <j>stupidity or cowardice, are called ‘an assembly of the dregs’:

an4.20:4 that’s what was said by the ascetic who knows. And so those praiseworthy true persons, standing on principle, doing nothing wrong, not led astray by favoritism or hostility, <j>stupidity or cowardice, are called ‘an assembly of the cream’: that’s what was said by the ascetic who knows.”

3. At Uruvelā

At Uruvelā (1st)

an4.21:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an4.21:2 “Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. As I was in private retreat this thought came to mind: ‘One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?’

an4.21:3 Then it occurred to me: ‘I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners—who is more accomplished than myself in ethics, who I should honor and respect and rely on.

an4.21:4 I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

an4.21:5 I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …

an4.21:6 I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’

an4.21:7 Then it occurred to me: ‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’

an4.21:8 And then the angel Sahampati, knowing my train of thought, vanished from the heavens and appeared in front of me, as easily as a strong man would extend or contract his arm. He arranged his robe over one shoulder, greeted me respectfully, and said: ‘That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.’ That is what the angel Sahampati said. Then he went on to say:

an4.21:9 ‘All Buddhas in the past, the Buddhas of the future, and the Buddha at present— destroyer of the sorrows of many—

an4.21:10 respecting the true teaching they did live, they do live, and they also will live. This is the nature of the Buddhas.

an4.21:11 Therefore someone who desires self-knowledge, and aspires to greatness themselves, should respect the true teaching, remembering the instructions of the Buddhas.’

an4.21:12 That is what the angel Sahampati said. Then he took his leave respectfully, before vanishing right there. Then, knowing the request of the angel and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. And since the Saṅgha has also achieved greatness, I also respect the Saṅgha.”

3. At Uruvelā

At Uruvelā (2nd)

an4.22:1 “Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me. When the greetings and polite conversation were over, they sat down to one side, and said to me: ‘Worthy Gotama, we have heard this: “The ascetic Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.” And this is indeed the case, for the worthy Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, worthy Gotama.’

an4.22:2 Then it occurred to me, ‘These venerables don’t know what a senior is, or what qualities make you a senior.’ Mendicants, suppose you’re eighty, ninety, or a hundred years old. But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial. Then you’ll be reckoned a ‘childish senior’.

an4.22:3 Now suppose you’re a youth, young, with pristine black hair, blessed with youth, in the prime of life. But your speech is timely, true, meaningful, and in line with the teaching and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial. Then you’ll be reckoned an ‘astute senior’.

an4.22:4 There are these four qualities that make a senior. What four? A mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. These are the four qualities that make a senior.

an4.22:5 The creature with a restless mind speaks a lot of nonsense. Their thoughts are unsettled, and they don’t like the true teaching. They’re far from seniority, with their bad views and their lack of regard for others.

an4.22:6 But one accomplished in ethics, learned and eloquent, that attentive one is restrained when experiencing phenomena, discerning the meaning with wisdom.

an4.22:7 Gone beyond all things, kind, eloquent, they’ve given up birth and death, and have completed the spiritual journey.

an4.22:8 That’s who I call a senior, who has no defilements. With the ending of defilements, a mendicant is declared a ‘senior’.”

3. At Uruvelā

The World

an4.23:1 “Mendicants, the world has been understood by the Realized One; and he is detached from the world. The origin of the world has been understood by the Realized One; and he has given up the origin of the world. The cessation of the world has been understood by the Realized One; and he has realized the cessation of the world. The practice that leads to the cessation of the world has been understood by the Realized One; and he has developed the practice that leads to the cessation of the world.

an4.23:2 In this world—with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. That’s why he’s called the ‘Realized One’.

an4.23:3 From the night when the Realized One awakens to the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. That’s why he’s called the ‘Realized One’.

an4.23:4 The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’.

an4.23:5 In this world—with its angels and Satan, this population with its ascetics and brahmins, rulers and commoners—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. That’s why he’s called the ‘Realized One’.

an4.23:6 Directly knowing the whole world as it is, and everything in it, he is detached from the whole world, uninvolved with the whole world.

an4.23:7 That attentive one is the vanquisher of all who is released from all ties. He has reached ultimate peace: extinguishment, fearing nothing from any quarter.

an4.23:8 He is the Buddha, with defilements ended, untroubled, with doubts cut off. He has attained the end of all deeds, freed with the ending of attachments.

an4.23:9 That Blessed One is the Buddha, he is the supreme lion, in all the world with its angels, he turns the divine wheel.

an4.23:10 And so those humankind, who have gone to the Buddha for refuge, come together and revere him, great of heart and intrepid:

an4.23:11 ‘Tamed, he is the best of tamers, peaceful, he is the seer among the peaceful, liberated, he is the foremost of liberators, crossed over, he is the most excellent of guides across.’

an4.23:12 And so they revere him, great of heart and intrepid. In the world with its angels, he has no rival.”

3. At Uruvelā

At Kāḷaka’s Monastery

an4.24:1 At one time the Buddha was staying near Sāketa in Kāḷaka’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an4.24:2 “In this world—with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.

an4.24:3 In this world—with its angels and Satan, this population with its ascetics and brahmins, its rulers and commoners—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it.

an4.24:4 If I were to say that ‘I do not know … the world with its angels’, I would be lying.

an4.24:5 If I were to say that ‘I both know and do not know … the world with its angels’, that would be just the same.

an4.24:6 If I were to say that ‘I neither know nor do not know … the world with its angels’, that would be my fault.

an4.24:7 So a Realized One sees what is to be seen, but does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, and does not conceive a seer. He hears what is to be heard, but does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, and does not conceive a hearer. He thinks what is to be thought, but does not conceive what is thought, does not conceive what is not thought, does not conceive what is to be thought, and does not conceive a thinker. He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower. Since a Realized One is unaffected in the midst of things that ought be seen, heard, thought, and known, he is the unaffected one. And I say that there is no better or finer poise than this.

an4.24:8 Such a one does not take anything seen, heard, or thought to be ultimately true or false. But others get attached, thinking it’s the truth, limited by their preconceptions.

an4.24:9 Since they’ve seen this dart to which people are attached and cling, saying, ‘I know, I see, that’s how it is’, the Realized Ones have no attachments.”

3. At Uruvelā

The Spiritual Life

an4.25:1 “Mendicants, this spiritual life is not lived for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’ This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.

an4.25:2 The Buddha taught the spiritual life not because of legends, but for the sake of restraint and giving up, and because its objective is extinguishment. This is the path followed by the big-hearted, the great seers.

an4.25:3 Those who practice it as it was taught by the Buddha, doing the Teacher’s bidding, make an end of suffering.”

3. At Uruvelā

Deceivers

an4.26:1 “Mendicants, those mendicants who are deceivers and flatterers, pompous and fake, insolent, and scattered: those mendicants are no followers of mine. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training. But those mendicants who are genuine, not flatterers, attentive, amenable, and serene: those mendicants are followers of mine. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.

an4.26:2 Those who are deceivers and flatterers, <j>pompous and fake, insolent and scattered: these don’t grow in the teaching that was taught by the perfected Buddha.

an4.26:3 But those who are genuine, not flatterers, attentive, amenable, and serene: these do grow in the teaching that was taught by the perfected Buddha.”

3. At Uruvelā

Contentment

an4.27:1 “Mendicants, these four trifles are easy to find and are blameless. What four? Rag-robes … A lump of almsfood … Lodgings at the root of a tree … Rancid urine as medicine … These four trifles are easy to find and are blameless. When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say.

an4.27:2 When you’re content with what’s blameless, trifling, and easy to find, you don’t get upset about lodgings, robes, food, and drink, and you’re not obstructed anywhere.

an4.27:3 These qualities are said to be integral to the ascetic life. They’re mastered by one who trains, content and diligent.”

3. At Uruvelā

The Noble Customs

an4.28:1 “Mendicants, these four noble customs are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. But they don’t glorify themselves or put others down on account of their contentment. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

an4.28:2 Furthermore, a mendicant is content with any kind of almsfood …

an4.28:3 Furthermore, a mendicant is content with any kind of lodgings …

an4.28:4 Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. But they don’t glorify themselves or put down others on account of their love for meditation and giving up. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom. These four noble customs are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

an4.28:5 When a mendicant possesses these four noble customs, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them. If they live in the west … the north … the south, they prevail over discontent, and discontent doesn’t prevail over them. Why is that? Because the attentive prevail over desire and discontent.

an4.28:6 Discontent cannot prevail over the attentive; the attentive are not prevailed over by discontent. The attentive can prevail over discontent, for the attentive are those who prevail over discontent.

an4.28:7 Who can hold back the dispeller, who’s cast aside all deeds? Like a pendant of Black Plum River gold, who is worthy to criticize them? Even the angels praise them, and by the angels, too, they’re praised.”

3. At Uruvelā

Footprints of the Dhamma

an4.29:1 “Mendicants, these four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment, good will, right mindfulness, and right immersion.

an4.29:4 These four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

an4.29:5 You should live with contentment, and a heart of good will, mindful, with unified mind, serene within.”

3. At Uruvelā

Wanderers

an4.30:1 At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time several very well-known wanderers were residing in their monastery on the bank of the Serpentine River. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Serpentine River. He sat down on the seat spread out and said to the wanderers:

an4.30:2 “Wanderers, these four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them. What four? Contentment … Good will … Right mindfulness … Right immersion … These four footprints of the Dhamma are primordial, long-standing, customary, and traditional. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.

an4.30:3 Wanderers, if someone should say: ‘I’ll deny this Dhamma footprint of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust.

an4.30:4 If someone should say: ‘I’ll deny this Dhamma footprint of good will, and describe a true ascetic or brahmin who has ill will and malicious intent.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of good will, and point out a true ascetic or brahmin who has ill will and malicious intent.

an4.30:5 If someone should say: ‘I’ll deny this Dhamma footprint of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness.

an4.30:6 If someone should say: ‘I’ll deny this Dhamma footprint of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind.

an4.30:7 If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuttal and criticism on four legitimate grounds in this very life. What four? If you reject the Dhamma footprint of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust. If you reject the Dhamma footprint of good will, you must honor and praise those ascetics and brahmins who have ill will and malicious intent. If you reject the Dhamma footprint of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness. If you reject the Dhamma footprint of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.

an4.30:8 If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuttal and criticism on four legitimate grounds in this very life. Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism didn’t imagine that these four footprints of the Dhamma should be criticized or rejected. Why is that? For fear of being blamed, provoked, and faulted.

an4.30:9 One who has good will, ever mindful, serene within, training to remove desire, is called ‘a diligent one’.”

4. Situations

Situations

an4.31:1 “Mendicants, there are these four situations. When these situations come about, anyone who takes advantage of them will soon acquire great and abundant wealth. What four? Living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit. These are the four situations. When these situations come about, anyone who takes advantage of them will soon acquire great and abundant wealth.

an4.31:2 When a man lives in a suitable region, making friends with noble ones, possessing right resolve, and having merit from the past, grain, riches, fame, reputation, and happiness come to them.”

4. Situations

Inclusion

an4.32:1 “Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality. These are the four ways of being inclusive.

an4.32:2 Giving and kindly words, taking care here, and treating equally in worldly conditions, as they deserve in each case. These ways of being inclusive in the world are like a moving chariot’s linchpin.

an4.32:3 If there were no such ways of being inclusive, neither mother nor father would be respected and honored for what they’ve done for their children.

an4.32:4 But since these ways of being inclusive do exist, the astute do regard them well, so they achieve greatness and are praised.”

4. Situations

The Lion

an4.33:1 “Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there. That’s how powerful is the lion, king of beasts, over animals, how illustrious and mighty.

an4.33:2 In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed—he teaches the Dhamma: ‘Such is substantial reality, such is the origin of substantial reality, such is the cessation of substantial reality, such is the practice that leads to the cessation of substantial reality.’ Now, there are angels who are long-lived, beautiful, and very happy, lasting long in their palaces. When they hear this teaching by the Realized One, they’re typically filled with awe. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re transient, though we thought we were eternal! It turns out that we’re impermanent, not lasting, transient, and included within substantial reality.’ That’s how powerful is the Realized One in the world with its angels, how illustrious and mighty.

an4.33:3 The Buddha, the unrivaled Teacher in all the world with its angels, rolls forth the Wheel of Dhamma from his own insight:

an4.33:4 substantial reality, its cessation, the origin of substantial reality, and the noble eightfold path that leads to the stilling of suffering.

an4.33:5 And then the long-lived angels, so beautiful and glorious, are afraid and full of terror, like the other beasts when they hear a lion.

an4.33:6 ‘We haven’t passed beyond substantial reality! It turns out we’re impermanent!’ So they say when they hear the word of the perfected one, free and unaffected.”

4. Situations

The Best Kinds of Confidence

an4.34:1 “Mendicants, these four kinds of confidence are the best. What four? The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

an4.34:2 The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

an4.34:3 Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

an4.34:4 The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best. These are the four best kinds of confidence.

an4.34:5 For those who, knowing the best teaching, base their confidence on the best— confident in the best Awakened One, supremely worthy of a religious donation;

an4.34:6 confident in the best teaching, the bliss of fading and stilling; confident in the best Saṅgha, the supreme field of merit—

an4.34:7 giving gifts to the best, the best of merit grows: the best lifespan, beauty, fame, reputation, happiness, and strength.

an4.34:8 An intelligent person gives to the best, settled on the best teaching. When they are among the righteous, they rejoice at reaching the best.”

4. Situations

With Vassakāra

an4.35:1 At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: