The Chapter at Uruvelā

AN 4.21 At Uruvelā (1st) Paṭhamauruvelasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. There the Buddha addressed the mendicants, "Mendicants!"

"Venerable sir," they replied. The Buddha said this:

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

Then it occurred to me: 'I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don't see any other ascetic or brahmin in this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---who is more accomplished than myself in ethics, who I should honor and respect and rely on.

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

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

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

Then it occurred to me: 'Why don't I honor and respect and rely on the same teaching to which I was awakened?'

And then the divinity Sahampati, knowing my train of thought, vanished from the realm of divinity and appeared in front of me, as easily as a strong man would extend or contract his arm. He arranged his robe over one shoulder, raised his joined palms toward me, and said: 'That's so true, Blessed One! That's so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.'

That's what the divinity Sahampati said. Then he went on to say:

'All Buddhas, whether in the past,
the Buddhas of the future,
and the Buddha at present---
destroyer of the sorrows of many---

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

Therefore someone who cares for their own welfare,
and wants to become the very best they can be,
should respect the true teaching,
remembering the instructions of the Buddhas.'

That's what the divinity Sahampati said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Then, knowing the request of the Divinity and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. And since the Saṅgha has also achieved greatness, I also respect the Saṅgha."

AN 4.22 At Uruvelā (2nd) Dutiyauruvelasutta

"Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd's banyan tree on the bank of the Nerañjarā River. Then several old brahmins---elderly and senior, who were advanced in years and had reached the final stage of life---came up to me, and exchanged greetings with me.

When the greetings and polite conversation were over, they sat down to one side, and said to me: 'Mister Gotama, we have heard this:

"The ascetic Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat." And this is indeed the case, for Mister Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat. This is not appropriate, Mister Gotama.'

Then it occurred to me, 'These venerables don't know what a senior is, or what qualities make you a senior.'

Mendicants, suppose you're eighty, ninety, or a hundred years old. But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial. Then you'll be considered a 'childish senior'.

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

There are these four qualities that make a senior. What four? A mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they've undertaken.

They're very learned, remembering and keeping what they've learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that's entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically.

They get the four absorptions---blissful meditations in this life that belong to the higher mind---when they want, without trouble or difficulty.

They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

These are the four qualities that make a senior.

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

But one accomplished in ethics,
learned and eloquent, that wise one
is restrained when experiencing phenomena,
discerning the meaning with wisdom.

Gone beyond all things,
kind, eloquent,
they've given up birth and death,
and have completed the spiritual journey.

That's who I call a senior,
who has no defilements.
With the ending of defilements, a mendicant
is declared a 'senior'."

AN 4.23 The World Lokasutta

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

In this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. That's why he's called the 'Realized One'.

From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished---in the element of extinguishment with no residue---everything he speaks, says, and expresses is real, not otherwise. That's why he's called the 'Realized One'.

The Realized One does as he says, and says as he does. Since this is so, that's why he's called the 'Realized One'.

In this world---with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans---the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. That's why he's called the 'Realized One'.

Directly knowing the whole world as it is,
and everything in it,
he is detached from the whole world,
disengaged from the whole world.

That attentive one is the champion
who is released from all ties.
He has reached ultimate peace:
extinguishment, fearing nothing from any quarter.

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

That Blessed One is the Buddha,
he is the supreme lion,
in all the world with its gods,
he turns the divine wheel.

And so those gods and humans,
who have gone to the Buddha for refuge,
come together and revere him,
great of heart and intrepid:

'Tamed, he is the best of tamers,
peaceful, he is the seer among the peaceful,
liberated, he is the foremost of liberators,
crossed over, he is the most excellent of guides across.'

And so they revere him,
great of heart and intrepid.
In the world with its gods,
he has no rival."

AN 4.24 At Kāḷaka's Monastery Kāḷakārāmasutta

At one time the Buddha was staying near Sāketa, in Kāḷaka's monastery. There the Buddha addressed the mendicants, "Mendicants!"

"Venerable sir," they replied. The Buddha said this:

"In this world---with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans---whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.

In this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it.

If I were to say that 'I do not know ... the world with its gods', I would be lying.

If I were to say that 'I both know and do not know ... the world with its gods', that would be just the same.

If I were to say that 'I neither know nor do not know ... the world with its gods', that would be my fault.

So a Realized One sees what is to be seen, but does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, and does not conceive a seer. He hears what is to be heard, but does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, and does not conceive a hearer. He thinks what is to be thought, but does not conceive what is thought, does not conceive what is not thought, does not conceive what is to be thought, and does not conceive a thinker. He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower.

Since a Realized One is unaffected in the midst of things able to be seen, heard, thought, and known, he is the unaffected one. And I say that there is no better or finer poise than this.

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

Since they've seen this dart
to which people are attached and cling,
saying, 'I know, I see, that's how it is',
the Realized Ones have no attachments."

AN 4.25 The Spiritual Life Brahmacariyasutta

"Mendicants, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, 'So let people know about me!' This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.

The Buddha taught the spiritual life
not because of tradition,
but for the sake of restraint and giving up,
and because it culminates in extinguishment.
This is the path followed by the great souls,
the great seers.

Those who practice it
as it was taught by the Buddha,
doing the teacher's bidding,
make an end of suffering."

AN 4.26 Deceivers Kuhasutta

"Mendicants, those mendicants who are deceivers and flatterers, pompous and fake, insolent, and scattered: those mendicants are no followers of mine. They've left this teaching and training, and they don't achieve growth, improvement, or maturity in this teaching and training.

But those mendicants who are genuine, not flatterers, attentive, amenable, and serene: those mendicants are followers of mine. They haven't left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.

Those who are deceivers and flatterers,
>pompous and fake,
insolent and scattered:
these don't grow in the teaching
that was taught by the perfected Buddha.

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

AN 4.27 Contentment Santuṭṭhisutta

"Mendicants, these four trifles are easy to find and are blameless. What four? Rag-robes ... A lump of almsfood ... Lodgings at the root of a tree ... Rancid urine as medicine ...

These four trifles are easy to find and are blameless. When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say.

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

These qualities are said to be
integral to the ascetic life.
They're mastered by one who trains,
content and diligent."

AN 4.28 The Noble Traditions Ariyavaṁsasutta

"Mendicants, these four noble traditions are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They're not being corrupted now, nor will they be. Sensible ascetics and brahmins don't look down on them. What four?

Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don't try to get hold of a robe in an improper way. They don't get upset if they don't get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. But they don't glorify themselves or put others down on account of their contentment. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

Furthermore, a mendicant is content with any kind of almsfood ...

Furthermore, a mendicant is content with any kind of lodgings ...

Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. But they don't glorify themselves or put down others on account of their love for meditation and giving up. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

These four noble traditions are primordial, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They're not being corrupted now nor will they be. Sensible ascetics and brahmins don't look down on them.

When a mendicant has these four noble traditions, if they live in the east they prevail over discontent, and discontent doesn't prevail over them. If they live in the west ... the north ... the south, they prevail over discontent, and discontent doesn't prevail over them. Why is that? Because the attentive prevail over desire and discontent.

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

Who can hold back the dispeller,
who's thrown away all deeds?
Like a pendant of Black Plum River gold,
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they're praised."

AN 4.29 Footprints of the Dhamma Dhammapadasutta

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

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

You should live with contentment,
and a heart of good will,
mindful, with unified mind,
serene within."

AN 4.30 Wanderers Paribbājakasutta

At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain.

Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers. Then in the late afternoon, the Buddha came out of retreat and went to the wanderer's monastery on the banks of the Sappinī river, He sat down on the seat spread out, and said to the wanderers:

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

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

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

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

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

If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuttal and criticism on four legitimate grounds in this very life. What four?

If you reject the Dhamma footprint of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust.

If you reject the Dhamma footprint of good will, you must honor and praise those ascetics and brahmins who have ill will and malicious intent.

If you reject the Dhamma footprint of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness.

If you reject the Dhamma footprint of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.

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 wanderers of the past, Vassa and Bhañña of Ukkalā, who adhered to 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, criticized, and faulted.

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