The Chapter on Situations

AN 4.31 Situations Cakkasutta

"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 person 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."

AN 4.32 Inclusion Saṅgahasutta

"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 equality in worldly conditions,
in each case as they deserve.
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."

AN 4.33 The Lion Sīhasutta

"Mendicants, towards evening the lion, king of beasts, emerges from his den, yawns, looks all around 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 who wish to train, 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 teacher without a peer
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 famous,
are afraid and full of terror,
like the other beasts when they hear a lion.

'We haven't transcended substantial reality!
It turns out we're impermanent!'
So they say when they hear the word
of the perfected one, free and unaffected."

AN 4.34 The Best Kinds of Confidence Aggappasādasutta

"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 abolishing 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 individuals. 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 joined 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."

AN 4.35 With Vassakāra Vassakārasutta

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:

"Mister 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 has these four qualities we describe him as a great man with great wisdom. If Mister 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 in this very life. And they live having realized it with their own insight due to the ending of defilements.

Brahmin, I neither agree nor disagree with you, but when someone has these four qualities I describe him as a great man with great wisdom."

"It's incredible, Mister Gotama, it's amazing! How well said this was by Mister Gotama! And we will remember Mister Gotama as someone who has these four qualities. For Mister Gotama practices for the welfare and happiness of the people ... Mister Gotama has achieved mental mastery of the paths of thought. Mister Gotama gets the four absorptions ... when he wants, without trouble or difficulty. Mister Gotama has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight 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 in this very life. I live having realized it with my own insight 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
>and what is not the path,
he has completed the task
>and is free of defilements.
The Buddha, bearing his final body,
is called 'a great man, of great wisdom'."

AN 4.36 Doṇa Doṇasutta

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, 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 establishing mindfulness in his presence.

Then Doṇa, following the Buddha's footprints, saw him sitting at the tree root---impressive and inspiring, with peaceful faculties and mind, 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 native spirit?"

"I will not be a native spirit."

"Might you be a human?"

"I will not be a human."

"When asked whether you might be a god, centaur, native spirit, or human, you answer that you will not be any of these. What then might you be?"

"Brahmin, if I had not given up defilements I might have become a god ... a centaur ... a native 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 native 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."

AN 4.37 Non-decline Aparihāniyasutta

"Mendicants, a mendicant who has 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 restraint over it. Hearing a sound with their ears ... Smelling an odor with their nose ... Tasting a flavor with their tongue ... Feeling 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 restraint over it. 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 has 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 to be diligent,
seeing fear in negligence,
can't decline,
and has drawn near to extinguishment."

AN 4.38 Withdrawn Patilīnasutta

"Mendicants, a mendicant has eliminated 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 eliminated 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 the same thing, or they are different things; 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 dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these. That's how a mendicant has eliminated 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, giving up pleasure and pain, and ending 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 eliminated 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, for a good rebirth,
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 viewpoints eradicated.

That mendicant is peaceful and mindful,
a tranquil champion.
And when they're awakened
>by comprehending conceit,
they're called 'withdrawn'."

AN 4.39 With Ujjaya Ujjayasutta

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 Mister 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 criticize 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 praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family 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 huge 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 non-violent sacrifices
of regular family tradition,
where goats, sheep, and cattle,
and various creatures aren't 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."

AN 4.40 With Udāyī Udāyīsutta

Then Udāyī the brahmin went up to the Buddha, ... and asked him, "Does Mister 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 animals 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 animals are not slaughtered. I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.

The kind of sacrifice that's allowable and timely,
well prepared and non-violent,
is attended by
disciplined spiritual practitioners.

The Buddhas---
>who have drawn back the veil from the world,
transcending 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,
>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."