{"id":"an4.198","title":"Fervent Mortification of Oneself","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"an4.198","title":"Fervent Mortification of Oneself","units":[{"id":"an4.198:0","sourceIds":["an4.198:0.1","an4.198:0.2","an4.198:0.3"],"kind":"text","text":{"pi":"Aṅguttara Nikāya 4.198\n20. Mahāvagga\nAttantapasutta","en":"Numbered Discourses 4.198\n20. The Great Chapter\nFervent Mortification of Oneself"}},{"id":"an4.198:1","sourceIds":["an4.198:1.1","an4.198:1.2","an4.198:1.3","an4.198:1.4","an4.198:1.5","an4.198:1.6","an4.198:1.7"],"kind":"text","text":{"pi":"“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ.\nKatame cattāro?\nIdha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.\nIdha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.\nIdha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.\nIdha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.\nSo neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.","en":"“Mendicants, these four individuals are found in the world.\nWhat four?\nOne individual mortifies themselves, pursuing the practice of mortifying themselves.\nOne individual mortifies others, pursuing the practice of mortifying others.\nOne individual mortifies themselves and others, pursuing the practice of mortifying themselves and others.\nOne individual neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others.\nThey live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine."}},{"id":"an4.198:2","sourceIds":["an4.198:2.1","an4.198:2.2","an4.198:2.3","an4.198:2.4","an4.198:2.5","an4.198:2.6"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto?\nIdha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati.\nSo na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati.\nSo ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko;\nekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti;\nekāhikampi āhāraṁ āhāreti dvāhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.","en":"And how does one individual mortify themselves, pursuing the practice of mortifying themselves?\nIt’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.\nThey don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.\nThey go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.\nThey feed on one saucer a day, two saucers a day, up to seven saucers a day.\nThey eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals."}},{"id":"an4.198:3","sourceIds":["an4.198:3.1"],"kind":"text","text":{"pi":"So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.","en":"They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit."}},{"id":"an4.198:4","sourceIds":["an4.198:4.1","an4.198:4.2","an4.198:4.3","an4.198:4.4","an4.198:4.5","an4.198:4.6","an4.198:4.7","an4.198:4.8"],"kind":"text","text":{"pi":"So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṁsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti;\nkesamassulocakopi hoti kesamassulocanānuyogamanuyutto;\nubbhaṭṭhakopi hoti āsanappaṭikkhitto;\nukkuṭikopi hoti ukkuṭikappadhānamanuyutto;\nkaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti;\nsāyatatiyakampi udakorohanānuyogamanuyutto viharati.\nIti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.\nEvaṁ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.","en":"They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.\nThey tear out hair and beard, pursuing this practice.\nThey constantly stand, turning down seats.\nThey squat, committed to the endeavor of squatting.\nThey lie on a mat of thorns, making a mat of thorns their bed.\nThey’re devoted to ritual bathing three times a day, including at dusk.\nAnd so they live pursuing these various ways of mortifying and tormenting the body.\nThat’s how one individual mortifies themselves, pursuing the practice of mortifying themselves."}},{"id":"an4.198:5","sourceIds":["an4.198:5.1","an4.198:5.2","an4.198:5.3"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto?\nIdha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā.\nEvaṁ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.","en":"And how does one individual mortify others, pursuing the practice of mortifying others?\nIt’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.\nThat’s how one individual mortifies others, pursuing the practice of mortifying others."}},{"id":"an4.198:6","sourceIds":["an4.198:6.1","an4.198:6.2","an4.198:6.3","an4.198:6.4","an4.198:6.5","an4.198:6.6","an4.198:6.7","an4.198:6.8","an4.198:6.9"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?\nIdha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo.\nSo puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati, saddhiṁ mahesiyā brāhmaṇena ca purohitena.\nSo tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.\nEkissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti; yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti; yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti; yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati; avasesena vacchako yāpeti.\nSo evamāha:\n‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.\nYepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.\nEvaṁ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.","en":"And how does one individual mortify themselves and others, pursuing the practice of mortifying themselves and others?\nIt’s when an individual is an anointed aristocratic king or a well-to-do brahmin.\nHe has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest.\nThere he lies on the bare ground strewn with grass.\nThe king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers.\nHe says:\n‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’\nHis bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces.\nThat’s how one individual mortifies themselves and others, pursuing the practice of mortifying themselves and others."}},{"id":"an4.198:7","sourceIds":["an4.198:7.1","an4.198:7.2","an4.198:7.3","an4.198:7.4","an4.198:7.5","an4.198:7.6","an4.198:7.7","an4.198:7.8","an4.198:7.9","an4.198:7.10","an4.198:7.11","an4.198:7.12"],"kind":"text","text":{"pi":"Kathañca, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto?\nSo anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.\nIdha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.\nSo imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.\nSo dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.\nTaṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.\nSo taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.\nSo tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:\n‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā;\nnayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;\nyannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.\nSo aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.","en":"And how does one individual neither mortify themselves nor others, pursuing the practice of not mortifying themselves or others,\nliving without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?\nIt’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\nHe has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.\nHe teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.\nA householder hears that teaching, or a householder’s child, or someone reborn in a good family.\nThey gain faith in the Realized One\nand reflect:\n‘Life at home is cramped and dirty, life gone forth is wide open.\nIt’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.\nWhy don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’\nAfter some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness."}},{"id":"an4.198:8","sourceIds":["an4.198:8.1","an4.198:8.2","an4.198:8.3","an4.198:8.4","an4.198:8.5","an4.198:8.6","an4.198:8.7"],"kind":"text","text":{"pi":"So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.\nAdinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.\nAbrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā.\nMusāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.\nPisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya; iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.\nPharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.\nSamphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.","en":"Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.\nThey give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.\nThey give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.\nThey give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.\nThey give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.\nThey give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, likable, and agreeable to the people.\nThey give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial."}},{"id":"an4.198:9","sourceIds":["an4.198:9.1","an4.198:9.2","an4.198:9.3","an4.198:9.4","an4.198:9.5","an4.198:9.6","an4.198:9.7","an4.198:9.8","an4.198:9.9","an4.198:9.10","an4.198:9.11","an4.198:9.12","an4.198:9.13","an4.198:9.14","an4.198:9.15","an4.198:9.16","an4.198:9.17","an4.198:9.18","an4.198:9.19"],"kind":"text","text":{"pi":"So bījagāmabhūtagāmasamārambhā paṭivirato hoti.\nEkabhattiko hoti rattūparato virato vikālabhojanā.\nNaccagītavāditavisūkadassanā paṭivirato hoti.\nMālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.\nUccāsayanamahāsayanā paṭivirato hoti.\nJātarūparajatapaṭiggahaṇā paṭivirato hoti.\nĀmakadhaññapaṭiggahaṇā paṭivirato hoti.\nĀmakamaṁsapaṭiggahaṇā paṭivirato hoti.\nItthikumārikapaṭiggahaṇā paṭivirato hoti.\nDāsidāsapaṭiggahaṇā paṭivirato hoti.\nAjeḷakapaṭiggahaṇā paṭivirato hoti.\nKukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.\nHatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti.\nKhettavatthupaṭiggahaṇā paṭivirato hoti.\nDūteyyapahiṇagamanānuyogā paṭivirato hoti.\nKayavikkayā paṭivirato hoti.\nTulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.\nUkkoṭanavañcananikatisāciyogā paṭivirato hoti.\nChedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.","en":"They refrain from injuring plants and seeds.\nThey eat in one part of the day, abstaining from eating at night and food at the wrong time.\nThey refrain from seeing shows of dancing, singing, and music.\nThey refrain from attiring and adorning themselves with garlands, fragrance, and makeup.\nThey refrain from high and luxurious beds.\nThey refrain from receiving gold and currency,\nraw grains,\nraw meat,\nwomen and girls,\nmale and female bondservants,\ngoats and sheep,\nchickens and pigs,\nelephants, cows, horses, and mares,\nand fields and land.\nThey refrain from running errands and messages;\nbuying and selling;\nfalsifying weights, metals, or measures;\nbribery, fraud, cheating, and duplicity;\nmutilation, murder, abduction, banditry, plunder, and violence."}},{"id":"an4.198:10","sourceIds":["an4.198:10.1","an4.198:10.2","an4.198:10.3","an4.198:10.4"],"kind":"text","text":{"pi":"So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.\nSeyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;\nevamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.\nSo iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.","en":"They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.\nThey’re like a bird: wherever it flies, wings are its only burden.\nIn the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.\nWhen they have this spectrum of noble ethics, they experience a blameless happiness inside themselves."}},{"id":"an4.198:11","sourceIds":["an4.198:11.1","an4.198:11.2","an4.198:11.3","an4.198:11.4","an4.198:11.5","an4.198:11.6","an4.198:11.7","an4.198:11.8","an4.198:11.9"],"kind":"text","text":{"pi":"So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati.\nSotena saddaṁ sutvā …\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.\nYatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati.\nSo iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.","en":"Seeing a sight with the eyes, they don’t get caught up in the features and details.\nIf 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.\nHearing a sound with their ears …\nSmelling an odor with their nose …\nTasting a flavor with their tongue …\nEncountering a touch with their body …\nKnowing an idea with their mind, they don’t get caught up in the features and details.\nIf 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.\nWhen they have this noble sense restraint, they experience an unsullied bliss inside themselves."}},{"id":"an4.198:12","sourceIds":["an4.198:12.1"],"kind":"text","text":{"pi":"So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.","en":"They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent."}},{"id":"an4.198:13","sourceIds":["an4.198:13.1","an4.198:13.2","an4.198:13.3","an4.198:13.4","an4.198:13.5","an4.198:13.6","an4.198:13.7","an4.198:13.8","an4.198:13.9","an4.198:13.10"],"kind":"text","text":{"pi":"So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato\nvivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ.\nSo pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.\nSo abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.\nByāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.\nThinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.\nUddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.\nVicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.\nSo ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe\nvivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.","en":"When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,\nthey frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.\nAfter the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.\nGiving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.\nGiving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.\nGiving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.\nGiving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.\nGiving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.\nThey give up these five hindrances, corruptions of the heart that weaken wisdom.\nThen, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption."}},{"id":"an4.198:14","sourceIds":["an4.198:14.1","an4.198:14.2","an4.198:14.3","an4.198:14.4","an4.198:14.5"],"kind":"text","text":{"pi":"So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya …pe…\nsattānaṁ cutūpapātañāṇāya …pe…\nāsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.\nSo ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.\n‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.","en":"When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives …\nknowledge of the death and rebirth of sentient beings …\nknowledge of the ending of defilements.\nThey truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.\nThey truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’."}},{"id":"an4.198:15","sourceIds":["an4.198:15.1","an4.198:15.2","an4.198:15.3","an4.198:15.4","an4.198:15.5","an4.198:15.6","an4.198:15.7"],"kind":"text","text":{"pi":"Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati;\nvimuttasmiṁ vimuttamiti ñāṇaṁ hoti.\n‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.\nEvaṁ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.\nSo na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.\nIme kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.\nAṭṭhamaṁ.","en":"Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.\nWhen they’re freed, they know they’re freed.\nThey understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’\nThat’s how one individual neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others,\nliving without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.\nThese are the four individuals found in the world.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/an4.198/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}