an4.35:2 “Worthy Gotama, when someone has four qualities we describe him as a great man with great wisdom. What four? They are very learned in diverse fields of learning. They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’ They are mindful, able to remember and recollect what was said and done long ago. They are deft and tireless in household duties, understanding how to go about things in order to complete and organize the work. When someone possesses these four qualities we describe him as a great man with great wisdom. If the worthy Gotama agrees with me, please say so. If he disagrees, please say so.”

an4.35:3 “Brahmin, I neither agree nor disagree with you, but when someone has four qualities I describe him as a great man with great wisdom. What four? It’s when someone practices for the welfare and happiness of the people. They’ve established many people in the noble system, that is, the principles of goodness and skillfulness. They think what they want to think, and don’t think what they don’t want to think. They consider what they want to consider, and don’t consider what they don’t want to consider. Thus they have achieved mental mastery of the paths of thought. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. Brahmin, I neither agree nor disagree with you, but when someone possesses these four qualities I describe him as a great man with great wisdom.”

an4.35:4 “It’s incredible, worthy Gotama, it’s amazing! How well said this was by the worthy Gotama! And we will remember the worthy Gotama as someone who possesses these four qualities. For the worthy Gotama practices for the welfare and happiness of the people … The worthy Gotama has achieved mental mastery of the paths of thought. The worthy Gotama gets the four absorptions … when he wants, without trouble or difficulty. The worthy Gotama has realized the undefiled freedom of heart and freedom by wisdom. He lives having realized it with his own insight in this very life due to the ending of defilements.”

an4.35:5 “Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do practice for the welfare and happiness of the people … I have achieved mental mastery of the paths of thought. I do get the four absorptions … when I want, without trouble or difficulty. I have realized the undefiled freedom of heart and freedom by wisdom. I live having realized it with my own insight in this very life due to the ending of defilements.

an4.35:6 He discovered release from the snare of death for all beings, and explained the system of the teaching for the welfare of humankind. When they see him or hear him, many people become confident.

an4.35:7 He is skilled in what is the path <j>and what is not the path, he has completed the task <j>and is free of defilements. The Buddha, bearing his final body, is called ‘a great man, of great wisdom’.”

4. Situations

Doṇa

an4.36:1 At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setavyā, as was the brahmin Doṇa. Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail. It occurred to him, “Oh lord, how incredible, how amazing! Surely these couldn’t be the footprints of a human being?” The Buddha had left the road and sat at the root of a tree cross-legged, setting his body straight, and bringing mindfulness to the present. Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and heart, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. He went up to the Buddha and said to him:

an4.36:2 “Sir, might you be an angel?” “I am not an angel, brahmin.” “Might you be a centaur?” “I will not be a centaur.” “Might you be a spirit?” “I will not be a spirit.” “Might you be a human?” “I am a human, brahmin, though one who is awakened.”

an4.36:3 “When asked whether you might be an angel, centaur, or spirit, you answer that you are none of these. So what then might you be?”

an4.36:4 “Brahmin, I have given up defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world. Remember me, brahmin, as a Buddha.

an4.36:5 But I’ve ended those defilements, they’re blown away and mown down.

an4.36:6 Like a graceful lotus, to which water does not cling, the world doesn’t cling to me, and so, brahmin, I am a Buddha.”

4. Situations

Non-decline

an4.37:1 “Mendicants, a mendicant who possesses four qualities can’t decline, and has drawn near to extinguishment. What four? A mendicant is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness.

an4.37:2 And how is a mendicant accomplished in ethics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is accomplished in ethics.

an4.37:3 And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant guards the sense doors.

an4.37:4 And how does a mendicant eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ That’s how a mendicant eats in moderation.

an4.37:5 And how is a mendicant dedicated to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. This is how a mendicant is dedicated to wakefulness. A mendicant who possesses these four qualities can’t decline, and has drawn near to extinguishment.

an4.37:6 Established in ethics, restrained in the sense faculties, eating in moderation, and dedicated to wakefulness;

an4.37:7 a mendicant lives like this, with keen energy, tireless all night and day, developing skillful qualities, for the sake of sanctuary from the yoke.

an4.37:8 A mendicant who loves diligence, seeing fear in negligence, can’t decline, and has drawn near to extinguishment.”

4. Situations

Withdrawn

an4.38:1 “Mendicants, a mendicant has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’. And how has a mendicant cast aside idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these. That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.

an4.38:2 And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching.

an4.38:3 And how has a mendicant stilled the physical process? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.

an4.38:4 And how is a mendicant withdrawn? It’s when they’ve given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future. That’s how a mendicant is withdrawn. A mendicant has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.

an4.38:5 The search for sensual pleasures, <j>for continued existence, and the search for a spiritual path; the holding tight to the thought, ‘this is the truth’, and the mass of grounds for views—

an4.38:6 for one detached from all lusts, freed by the ending of craving, that searching has been relinquished, and those grounds for views eradicated.

an4.38:7 That mendicant is peaceful and mindful, tranquil and undefeated. And when they’re awakened <j>by comprehending conceit, they’re called ‘withdrawn’.”

4. Situations

With Ujjaya

an4.39:1 Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: “Does the worthy Gotama praise offerings?” “Brahmin, I don’t praise all offerings. Nor do I criticize all offerings. Take the kind of offering where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered for other than God. I don’t praise that kind of violent offering. Why is that? Because neither perfected ones nor those who are on the path to perfection will attend such a violent offering.

an4.39:2 But take the kind of offering where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. I do praise that kind of non-violent offering; for example, a regular gift as a propitious offering. Why is that? Because perfected ones and those who are on the path to perfection will attend such a non-violent offering.

an4.39:3 Horse sacrifice, human sacrifice, the sacrifices of the ‘casting of the yoke-pin’, the ‘royal soma drinking’, and the ‘unbarred’— these grand, violent sacrifices yield no great fruit.

an4.39:4 The great sages of right comportment don’t attend offerings where goats, sheep, and cattle, and various creatures are killed.

an4.39:5 But the great sages of right comportment do attend those offerings that are non-violent and propitious, where goats, sheep, and cattle, and various creatures are not killed.

an4.39:6 An intelligent person should give like this, for this offering is very fruitful. For a sponsor of offerings like this, things get better, not worse. Such an offering is truly abundant, and even the angels are pleased.”

4. Situations

With Udāyī

an4.40:1 Then Udāyī the brahmin went up to the Buddha, … and asked him, “Does the worthy Gotama praise offerings?” “Brahmin, I don’t praise all offerings. Nor do I criticize all offerings. Take the kind of offering where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered for other than God. I don’t praise that kind of violent offering.

an4.40:2 But take the kind of offering where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. I do praise that kind of non-violent offering; for example, a regular gift as a propitious offering.

an4.40:3 Well-prepared and non-violent, an offering that’s allowable and timely, is attended by disciplined spiritual practitioners.

an4.40:4 The Buddhas—<j>who have cast off the world’s veil, passing beyond time and sorrow— praise this offering, as they are expert in offering.

an4.40:5 When you’ve prepared a suitable offering, whether as an offering or for relatives, offer it with confident heart, in the fertile field of spiritual practitioners.

an4.40:6 When it’s well-gotten, well-offered, <j>and well-given, to those worthy of a religious donation, an offering is truly abundant, and even the angels are pleased.

an4.40:7 When an intelligent, faithful person, gives like this, with a mind of letting go, that astute one goes on to a happy, pleasing place.”

5. With Rohitassa

Ways of Developing Immersion Further

an4.41:1 “Mendicants, there are these four ways of developing immersion further. What four? There is a way of developing immersion further that leads to blissful meditation in this life. There is a way of developing immersion further that leads to gaining knowledge and vision. There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements.

an4.41:2 And what is the way of developing immersion further that leads to blissful meditation in this life? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is the way of developing immersion further that leads to blissful meditation in this life.

an4.41:3 And what is the way of developing immersion further that leads to gaining knowledge and vision? It’s when a mendicant applies their mind to the perception of light, focusing on the perception of day: as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision.

an4.41:4 And what is the way of developing immersion further that leads to mindfulness and awareness? It’s when a mendicant knows feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. This is the way of developing immersion further that leads to mindfulness and awareness.

an4.41:5 And what is the way of developing immersion further that leads to the ending of defilements? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ This is the way of developing immersion further that leads to the ending of defilements. These are the four ways of developing immersion further. And it was in this connection that I said in ‘The Way to the Far Shore’, in ‘The Questions of Puṇṇaka’:

an4.41:6 ‘Having appraised the world high and low, there is nothing in the world that disturbs them. Peaceful, unclouded, untroubled, <j>with no need for hope, they’ve crossed over birth and old age, I declare.’”

5. With Rohitassa

Ways of Answering Questions

an4.42:1 “Mendicants, there are these four ways of answering questions. What four? There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside. These are the four ways of answering questions.

an4.42:2 One is stated categorically, another analytically, a third with a counter-question, while a fourth is set aside.

an4.42:3 That sort of mendicant, <j>who knows each of these, in line with good principles, is said to be skilled in the four kinds of questions.

an4.42:4 They’re intimidating, hard to defeat, deep, and hard to crush. They’re expert in both what the meaning is and what it isn’t.

an4.42:5 Shunning what is not the meaning, an astute person grasps the meaning. An attentive one, comprehending the meaning, is said to be astute.”

5. With Rohitassa

Valuing Anger

an4.43:1 “Mendicants, these four individuals are found in the world. What four? People who value anger, or denigration, or material things, or honor rather than the true teaching. These are the four individuals found in the world.

an4.43:2 These four individuals are found in the world. What four? People who value the true teaching rather than anger, or denigration, or material things, or honor. These are the four individuals found in the world.

an4.43:3 Mendicants who value anger and denigration, possessions and honor, don’t grow in the teaching that was taught by the perfected Buddha.

an4.43:4 But those who value the true teaching, who have lived it, and are living it now, these do grow in the teaching that was taught by the perfected Buddha.”

5. With Rohitassa

Valuing Anger (2nd)

an4.44:1 “Mendicants, these four things oppose the true teaching. What four? Valuing anger, denigration, material things, and honor rather than the true teaching. These are the four things that oppose the true teaching.

an4.44:2 These four things are the true teaching. What four? Valuing the true teaching rather than anger, denigration, material things, and honor. These are the four things that are the true teaching.

an4.44:3 A mendicant who values anger and denigration, possessions and honor, doesn’t grow in the true teaching, like a rotten seed in a good field.

an4.44:4 But those who value the true teaching, who have lived it, and are living it now, these do grow in the teaching, like well-watered herbs.”

5. With Rohitassa

With Rohitassa

an4.45:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, late at night, the glorious angel Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:

an4.45:2 “Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, or passing away?” “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, or passing away.”

an4.45:3 “It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

an4.45:4 Once upon a time, I was a seer named Rohitassa, son of the benefactors. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. Having such speed and stride, this wish came to me: ‘I will reach the end of the world by traveling.’ I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.

an4.45:5 It’s incredible, sir, it’s amazing, how well said this was by the Buddha.”

an4.45:6 “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, or passing away. But I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

an4.45:7 The end of the world can never be reached by traveling. But without reaching the end of the world, there’s no release from suffering.

an4.45:8 So an intelligent person, understanding the world, has completed the spiritual journey and gone to the end of the world. Assuaged, knowing the end of the world, they do not hope for this world or the next.”

5. With Rohitassa

With Rohitassa (2nd)

an4.46:1 Then, when the night had passed, the Buddha addressed the mendicants: “Tonight, the glorious angel Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me: ‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, or passing away?’ …”

5. With Rohitassa

Very Far Apart

an4.47:1 “Mendicants, these four things are very far apart. What four? The firmament and the earth. … The near and the far shore of the ocean. … Where the dazzling sun rises and where it sets. … The teaching of the virtuous and the teaching of the wicked. … These are the four things very far apart.

an4.47:2 The firmament is far from the earth; they say the other shore of the ocean is far; and where the dazzling sun rises is far from where that beacon sets. But even further apart than that, they say, is the teaching of the virtuous from the wicked.

an4.47:3 The company of the virtuous is reliable; as long as it remains, it stays the same. But the company of the wicked is fickle, and so the teaching of the virtuous <j>is far from the wicked.”

5. With Rohitassa

With Visākha, Pañcāli’s Son

an4.48:1 At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent. Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants:

an4.48:2 “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?” “Sir, it was Venerable Visākha, Pañcāli’s son.”

an4.48:3 Then the Buddha said to Visākha, “Good, good, Visākha! It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.

an4.48:4 Though an astute person is mixed up with fools, they don’t know unless he speaks. But when he speaks they know, he’s teaching the state free of death.

an4.48:5 He should speak and illustrate the teaching, holding up the banner of the seers. Words well spoken are the seers’ banner, for the teaching is the banner of the seers.”

5. With Rohitassa

Perversions

an4.49:1 “Mendicants, there are these four perversions of perception, thought, and view. What four? Taking impermanence as permanence. Taking suffering as happiness. Taking not-self as self. Taking ugliness as beauty. These are the four perversions of perception, thought, and view.

an4.49:2 There are these four corrections of perception, thought, and view. What four? Taking impermanence as impermanence. Taking suffering as suffering. Taking not-self as not-self. Taking ugliness as ugliness. These are the four corrections of perception, thought, and view.

an4.49:3 Perceiving impermanence as permanence, suffering as happiness, not-self as self, and ugliness as beauty— sentient beings are ruined by wrong view, deranged, out of their minds.

an4.49:4 Yoked by Satan’s yoke, these people find no sanctuary from the yoke. Sentient beings continue to wander astray, with ongoing birth and death.

an4.49:5 But when the Buddhas arise in the world, those beacons reveal this teaching, that leads to the stilling of suffering.

an4.49:6 When a wise person hears them, they get their mind back. Seeing impermanence as impermanence, suffering as suffering,

an4.49:7 not-self as not-self, and ugliness as ugliness— taking up right view, they’ve risen above all suffering.”

5. With Rohitassa

Corruptions

an4.50:1 “Mendicants, these four corruptions obscure the sun and moon, so they don’t glow and shine and dazzle. What four? Stormclouds …

an4.50:2 Fog …

an4.50:3 Smoke …

an4.50:4 An eclipse of Rāhu, a chief of the rebellious spirits … These are four corruptions that obscure the sun and moon, so they don’t glow and shine and dazzle.

an4.50:5 In the same way, these four things corrupt ascetics and brahmins, so they don’t glow and shine and dazzle. What four? There are some ascetics and brahmins who drink beer and wine, not refraining from drinking beer and wine. This is the first thing that corrupts ascetics and brahmins …

an4.50:6 There are some ascetics and brahmins who have sex, not refraining from sex. This is the second thing that corrupts ascetics and brahmins …

an4.50:7 There are some ascetics and brahmins who accept gold and currency, not refraining from receiving gold and currency. This is the third thing that corrupts ascetics and brahmins …

an4.50:8 There are some ascetics and brahmins who make a living the wrong way, not refraining from wrong livelihood. This is the fourth thing that corrupts ascetics and brahmins … These are four things that corrupt ascetics and brahmins, so they don’t glow and shine and dazzle.

an4.50:9 Some ascetics and brahmins are plagued by greed and hate; men shrouded by ignorance, enjoying things that seem pleasant.

an4.50:10 Drinking beer and wine, having sex, accepting currency and gold: they’re ignorant. Some ascetics and brahmins make a living the wrong way.

an4.50:11 These corruptions were spoken of by the Buddha, Kinsman of the Sun. When corrupted by these, some ascetics and brahmins don’t shine or glow. Impure, dirty creatures,

an4.50:12 swathed in darkness, bondservants of craving, full of attachments, swell the horrors of the charnel ground, taking up worldly life.”

6. Overflowing Merit

Overflowing Merit

an4.51:1 At Sāvatthī. “Mendicants, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to the Garden, ripening in happiness and leading to the Garden. They lead to what is likable, desirable, agreeable, to welfare and happiness. What four? When a mendicant enters and remains in a limitless immersion of the heart while using a robe, the overflowing of merit for the donor is limitless …

an4.51:2 When a mendicant enters and remains in a limitless immersion of the heart while eating almsfood, the overflowing of merit for the donor is limitless …

an4.51:3 When a mendicant enters and remains in a limitless immersion of the heart while using lodgings, the overflowing of merit for the donor is limitless …

an4.51:4 When a mendicant enters and remains in a limitless immersion of the heart while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless … These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to the Garden, ripening in happiness and leading to the Garden. They lead to what is likable, desirable, agreeable, to welfare and happiness.

an4.51:5 When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.