Aṅguttara Nikāya (Numbered Discourses)

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

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

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

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

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

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

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

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

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

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

The Buddha, the unrivaled Teacher in all the world with its gods, rolls forth the Wheel of Dhamma from his own insight:

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

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

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

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

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

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

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

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

confident in the best teaching, the bliss of fading and stilling; confident in the best Saṅgha, the supreme field of merit—

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

An intelligent person gives to the best, settled on the best teaching. When they become a god or human, they rejoice at reaching the best.”

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

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

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

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

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

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

He is skilled in what is the path <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’.”

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

“Sir, might you be a god?” “I will not be a god, brahmin.” “Might you be a centaur?” “I will not be a centaur.” “Might you be a spirit?” “I will not be a spirit.” “Might you be a human?” “I will not be a human.”

“When asked whether you might be a god, centaur, spirit, or human, you answer that you will not be any of these. So what then might you be?”

“Brahmin, if I had not given up defilements I might have become a god … a centaur … a spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future. Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world. Remember me, brahmin, as a Buddha.

I could have been reborn as a god, or as a centaur flying through the sky. I could have become a spirit, or returned as a human. But I’ve ended those defilements, they’re blown away and mown down.

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

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

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

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

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

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

Established in ethics, restrained in the sense faculties, eating in moderation, and dedicated to wakefulness;

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

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

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

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

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

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

The search for sensual pleasures, <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—

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

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

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

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

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

The great sages of right comportment don’t attend sacrifices where goats, sheep, and cattle, and various creatures are killed.

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

An intelligent person should sacrifice like this, for this sacrifice is very fruitful. For a sponsor of sacrifices like this, things get better, not worse. Such a sacrifice is truly abundant, and even the deities are pleased.”

Then Udāyī the brahmin went up to the Buddha, … and asked him, “Does the worthy Gotama praise sacrifice?” “Brahmin, I don’t praise all sacrifices. Nor do I criticize all sacrifices. Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. I don’t praise that kind of violent sacrifice.

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

Well-prepared and non-violent, a sacrifice that’s allowable and timely, is attended by disciplined spiritual practitioners.

The Buddhas—<j>who have cast off the world’s veil, passing beyond time and rebirth— praise this sacrifice, as they are expert in sacrifice.

When you’ve prepared a suitable offering, whether as sacrifice or for ancestors, sacrifice it with confident heart, in the fertile field of spiritual practitioners.

When it’s well-gotten, well-offered, <j>and well-sacrificed, to those worthy of a religious donation, a sacrifice is truly abundant, and even the deities are pleased.

When an intelligent, faithful person, sacrifices like this, with a mind of letting go, that astute one is reborn in a happy, pleasing world.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“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.

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.

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.”

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

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

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

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

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

“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.