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Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.18 Dutiya Agati Sutta Four forms of impartiality are enumerated: 1. lack of bias because of desire (chandaagati); 2. lack of bias because of hatred (dosaagati); 3. lack of bias because of delusion (mohaagati), and; 4. lack of bias because of fear (bhayaagati). 35/049a Catukanipaata Pa.thama Pa.n.naasaka A"nguttara A.ii.


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AN.IV.180:Mahaapadesa Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.180 Mahaapadesa Sutta 35/431 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.181:Yodha Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.181 Yodha Sutta "Endowed with four qualities, monks, a warrior is worthy of a king, an asset to a king, and counts as a very limb of his king. Which four?"There is the case where a warrior is skilled in his stance, able to shoot far, able to fire shots in rapid succession, and able to pierce great objects. A warrior endowed with these four qualities is worthy of a king, an asset to a king, and counts as a very limb of his king."In the same way a monk endowed with four qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world. Which four?"There is the case where a monk is skilled in his stance, able to shoot far, able to fire shots in rapid succession, and able to pierce great objects. A monk endowed with these four qualities is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world."And how is a monk skilled in his stance? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is how a monk is skilled in his stance."And how is a monk one who is able to shoot far? There is the case where a monk sees any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- every form -- as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'"He sees any feeling whatsoever..."He sees any perception whatsoever..."He sees any fabrications whatsoever..."He sees any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near -- every consciousness -- as it actually is with right discernment as: 'This is not mine. This is not my self. This is not what I am.'"This is how a monk is one who is able to shoot far."And how is a monk one who is able to fire shots in rapid succession? There is the case where a monk discerns, as it actually is present, that 'This is stress'...'This is the origination of stress'...'This is the cessation of stress'...'This is the path of practice leading to the cessation of stress.' This is how a monk is one who is able to fire shots in rapid succession."And how is a monk one who is able to pierce great objects? There is the case where a monk pierces right through the great mass of ignorance. This is how a monk is one who is able to pierce great objects right through."Endowed with these four qualities, a monk is deserving of gifts, deserving of hospitality, deserving of offerings, deserving of respect, an unexcelled field of merit for the world." 35/438 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.182:Pa.tibhoga Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.182 Pa.tibhoga Sutta 35/440 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.183:Suta Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.183 Suta Sutta I have heard that on one occasion the Blessed One was staying at ?Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary. Then ?Vassakara the brahmin, the minister to the king of ?Magadha, approached the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there he said to the Blessed One: "I am of the view, of the opinion, that when anyone speaks of what he has seen, [saying,] 'Thus have I seen,' there is no fault in that. When anyone speaks of what he has heard, [saying,] 'Thus have I heard,' there is no fault in that. When anyone speaks of what he has sensed, [saying,] 'Thus have I sensed,' there is no fault in that. When anyone speaks of what he has cognized, [saying,] 'Thus have I cognized,' there is no fault in that."[The Blessed One responded:] "I do not say, brahmin, that everything that has been seen should be spoken about. Nor do I say that everything that has been seen should not be spoken about. I do not say that everything that has been heard...everything that has been sensed...everything that has been cognized should be spoken about. Nor do I say that everything that has been cognized should not be spoken about."When, for one who speaks of what has been seen, unskillful mental qualities increase and skillful mental qualities decrease, then that sort of thing should not be spoken about. But when, for one who speaks of what has been seen, unskillful mental qualities decrease and skillful mental qualities increase, then that sort of thing should be spoken about."When, for one who speaks of what has been heard...what has been sensed...what has been cognized, unskillful mental qualities increase and skillful mental qualities decrease, then that sort of thing should not be spoken about. But when, for one who speaks of what has been cognized, unskillful mental qualities decrease and skillful mental qualities increase, then that sort of thing should be spoken about."Then Vassakara the brahmin, delighting & rejoicing in the Blessed One's words, got up from his seat and left. ?See also: MN 58. 35/442 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.184:Abhaya Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.184 Abhaya Sutta Then ?Janussoni the brahmin went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: "I am of the view & opinion that there is no one who, subject to death, is not afraid or in terror of death."[The Blessed One said:] "Brahmin, there are those who, subject to death, are afraid & in terror of death. And there are those who, subject to death, are not afraid or in terror of death."And who is the person who, subject to death, is afraid & in terror of death? There is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'O, those beloved sensual pleasures will be taken from me, and I will be taken from them!' He grieves & is tormented, weeps, beats his breast, & grows delirious. This is a person who, subject to death, is afraid & in terror of death."Furthermore, there is the case of the person who has not abandoned passion, desire, fondness, thirst, fever, & craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'O, my beloved body will be taken from me, and I will be taken from my body!' He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death."Furthermore, there is the case of the person who has not done what is good, has not done what is skillful, has not given protection to those in fear, and instead has done what is evil, savage, & cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, and cruel. To the extent that there is a destination for those who have not done what is good, have not done what is skillful, have not given protection to those in fear, and instead have done what is evil, savage, & cruel, that's where I'm headed after death.' He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death."Furthermore, there is the case of the person in doubt & perplexity, who has not arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'How doubtful & perplexed I am! I have not arrived at any certainty with regard to the True Dhamma!' He grieves & is tormented, weeps, beats his breast, & grows delirious. This, too, is a person who, subject to death, is afraid & in terror of death."These, brahmin, are four people who, subject to death, are afraid & in terror of death."?And who is the person who, subject to death, is not afraid or in terror of death?"There is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for sensuality. Then he comes down with a serious disease. As he comes down with a serious disease, the thought does not occur to him, 'O, those beloved sensual pleasures will be taken from me, and I will be taken from them!' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This is a person who, subject to death, is not afraid or in terror of death."Furthermore, there is the case of the person who has abandoned passion, desire, fondness, thirst, fever, and craving for the body. Then he comes down with a serious disease. As he comes down with a serious disease, the thought does not occur to him, 'O, my beloved body will be taken from me, and I will be taken from my body!' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death."Furthermore, there is the case of the person who has done what is good, has done what is skillful, has given protection to those in fear, and has not done what is evil, savage, or cruel. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have done what is good, have done what is skillful, have given protection to those in fear, and I have not done what is evil, savage, or cruel. To the extent that there is a destination for those who have done what is good, what is skillful, have given protection to those in fear, and have not done what is evil, savage, or cruel, that's where I'm headed after death.' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death."Furthermore, there is the case of the person who has no doubt or perplexity, who has arrived at certainty with regard to the True Dhamma. Then he comes down with a serious disease. As he comes down with a serious disease, the thought occurs to him, 'I have no doubt or perplexity. I have arrived at certainty with regard to the True Dhamma.' He does not grieve, is not tormented; does not weep, beat his breast, or grow delirious. This, too, is a person who, subject to death, is not afraid or in terror of death."These, brahmin, are four people who, subject to death, are not afraid or in terror of death."[When this was said, Janussoni the brahmin said to the Blessed One:] "?Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama -- through many lines of reasoning -- made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, and to the Sangha of monks. May Master Gotama remember me as a lay follower who has gone to him for refuge, from this day forward, for life." ?See also: Iti 30; Iti 31. 35/444 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.185:Braahma.nasacca Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.185 Braahma.nasacca Sutta 35/449 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.186:Umma"nga Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.186 Umma"nga Sutta 35/453 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.187:Vassakaara Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.187 Vassakaara Sutta 35/456 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.188:Upaka Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.188 Upaka Sutta 35/461 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.
AN.IV.189:Saccikiriya Sutta
Academic Sutta NameNotes PSA PlaeVaggaNikayaPTSKeywords
AN.IV.189 Saccikiriya Sutta 35/464 Catukanipaata Catuttha Pa.n.naasaka A"nguttara A.ii.