The Chapter on Intention
AN 4.171 Intention Cetanāsutta
"Mendicants, as long as there's a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there's a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there's a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
By oneself one makes the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others make the choice ... One consciously makes the choice ... Or else one unconsciously makes the choice ...
Ignorance is included in all these things. But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself. There is no field, no ground, no scope, and no basis, conditioned by which that pleasure and pain arise in oneself.
Mendicants, there are four kinds of reincarnation in a life-form. What four?
There is reincarnation in a life-form where one's own intention is effective, not that of others.
There is reincarnation in a life-form where the intention of others is effective, not one's own.
There is reincarnation in a life-form where both one's own and others' intentions are effective.
There is reincarnation in a life-form where neither one's own nor others' intentions are effective.
These are the four kinds of reincarnation in a life-form."
When he said this, Venerable Sāriputta said to the Buddha:
"Sir, this is how I understand the detailed meaning of the Buddha's brief statement. Take the case of the reincarnation in a life-form where one's own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention. Take the case of the reincarnation in a life-form where the intention of others is effective, not one's own. Those sentient beings pass away from that realm due to the intention of others. Take the case of the reincarnation in a life-form where both one's own and others' intentions are effective. Those sentient beings pass away from that realm due to both their own and others' intentions. But sir, in the case of the reincarnation in a life-form where neither one's own nor others' intentions are effective, what kind of gods does this refer to?"
"Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception."
"What is the cause, sir, what is the reason why some sentient beings pass away from that realm as returners who come back to this place, while others are non-returners who don't come back?"
"Sāriputta, take a person who hasn't given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they're reborn in the company of the gods of the dimension of neither perception nor non-perception. When they pass away from there, they're a returner, who comes back to this place.
Sāriputta, take a person who has given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they're reborn in the company of the gods of the dimension of neither perception nor non-perception. When they pass away from there, they're a non-returner, not coming back to this place.
This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this place, while others are non-returners who don't come back."
AN 4.172 Sāriputta's Attainment of Textual Analysis Vibhattisutta
There Sāriputta addressed the mendicants: "Reverends, mendicants!"
"Reverend," they replied. Sāriputta said this:
"Reverends, I realized the textual analysis of the meaning---piece by piece and expression by expression---a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. Whoever has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.
I realized the textual analysis of the text---piece by piece and expression by expression---a fortnight after I ordained. ...
I realized the textual analysis of terminology---piece by piece and expression by expression---a fortnight after I ordained. ...
I realized the textual analysis of eloquence---piece by piece and expression by expression---a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. If anyone has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings."
AN 4.173 With Mahākoṭṭhita Mahākoṭṭhikasutta
Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:
"Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else still exist?"
"Don't put it like that, reverend."
"Does something else no longer exist?"
"Don't put it like that, reverend."
"Does something else both still exist and no longer exist?"
"Don't put it like that, reverend."
"Does something else neither still exist nor no longer exist?"
"Don't put it like that, reverend."
"Reverend, when asked whether---when the six fields of contact have faded away and ceased with nothing left over---something else still exists, you say 'don't put it like that'. When asked whether something else no longer exists, you say 'don't put it like that'. When asked whether something else both still exists and no longer exists, you say 'don't put it like that'. When asked whether something else neither still exists nor no longer exists, you say 'don't put it like that'. How then should we see the meaning of this statement?"
"If you say that, 'When the six fields of contact have faded away and ceased with nothing left over, something else still exists', you're proliferating the unproliferated. If you say that 'something else no longer exists', you're proliferating the unproliferated. If you say that 'something else both still exists and no longer exists', you're proliferating the unproliferated. If you say that 'something else neither still exists nor no longer exists', you're proliferating the unproliferated. The scope of proliferation extends as far as the scope of the six fields of contact. The scope of the six fields of contact extends as far as the scope of proliferation. When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled."
AN 4.174 With Ānanda Ānandasutta
Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita:
"Reverend, when these six fields of contact have faded away and ceased with nothing left over, does something else exist?"
"Don't put it like that, reverend."
"Does something else no longer exist?"
"Don't put it like that, reverend."
"Does something else both still exist and no longer exist?"
"Don't put it like that, reverend."
"Does something else neither still exist nor no longer exist?"
"Don't put it like that, reverend."
"Reverend, when asked these questions, you say 'don't put it like that'. ... How then should we see the meaning of this statement?"
"If you say that 'when the six fields of contact have faded away and ceased with nothing left over, something else exists', you're proliferating the unproliferated. If you say that 'something else no longer exists', you're proliferating the unproliferated. If you say that 'something else both still exists and no longer exists', you're proliferating the unproliferated. If you say that 'something else neither still exists nor no longer exists', you're proliferating the unproliferated. The scope of proliferation extends as far as the scope of the six fields of contact. The scope of the six fields of contact extends as far as the scope of proliferation. When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled."
AN 4.175 With Upavāṇa Upavāṇasutta
Then Venerable Upavāna went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Upavāna sat down to one side, and said to Sāriputta:
"Reverend Sāriputta, do you become a terminator because of knowledge?"
"That's not it, reverend."
"Do you become a terminator because of conduct?"
"That's not it, reverend."
"Do you become a terminator because of both knowledge and conduct?"
"That's not it, reverend."
"Do you become a terminator for some reason other than knowledge and conduct?"
"That's not it, reverend."
"Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, you say 'that's not it'. How then do you become a terminator?"
"Reverend, if you became a terminator because of knowledge, then even someone who still has fuel for grasping could be a terminator. If you became a terminator because of conduct, then even someone who still has fuel for grasping could be a terminator. If you became a terminator because of both knowledge and conduct, then even someone who still has fuel for grasping could be a terminator. If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. For an ordinary person lacks knowledge and conduct. Reverend, someone lacking good conduct does not know and see things as they are. Someone accomplished in good conduct knows and sees things as they are. Knowing and seeing things as they are, one is a terminator."
AN 4.176 Aspiration Āyācanasutta
"Mendicants, a faithful monk would rightly aspire: 'May I be like Sāriputta and Moggallāna!' These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.
A faithful nun would rightly aspire: 'May I be like the nuns Khemā and Uppalavaṇṇā!' These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.
A faithful layman would rightly aspire: 'May I be like the householder Citta and Hatthaka of Ãḷavī!' These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Ãḷavī.
A faithful laywoman would rightly aspire: 'May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda's mother!' These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda's mother."
AN 4.177 With Rāhula Rāhulasutta
Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
"Rāhula, the interior earth element and the exterior earth element are just the earth element. This should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.
The interior water element and the exterior water element are just the water element. This should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.
The interior fire element and the exterior fire element are just the fire element. This should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.
The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: 'This is not mine, I am not this, this is not my self.' When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.
When a mendicant sees these four elements as neither self nor belonging to self, they're called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering."
AN 4.178 Billabong Jambālīsutta
"Mendicants, these four people are found in the world. What four?
Take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn't expect that mendicant to realize the cessation of substantial reality. Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn't expect that mendicant to realize the cessation of substantial reality.
Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to realize the cessation of substantial reality. Suppose a person were to grab a branch with a clean hand. Their hand wouldn't stick, hold, or bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to realize the cessation of substantial reality.
Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn't expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to close off the inlets and open up the drains, and the heavens didn't provide enough rain. You wouldn't expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn't expect that mendicant to smash ignorance.
Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain. You would expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to smash ignorance.
These are the four people found in the world."
AN 4.179 Extinguishment Nibbānasutta
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
"What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are not fully extinguished in this very life?"
"Reverend Ānanda, it's because some sentient beings don't really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That's the cause, that's the reason why some sentient beings are not fully extinguished in this very life."
"What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in this very life?"
"Reverend Ānanda, it's because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration. That's the cause, that's the reason why some sentient beings are fully extinguished in this very life."
AN 4.180 The Four Great References Mahāpadesasutta
At one time the Buddha was staying near the city of Bhoga, at the Ānanda Tree-shrine.
There the Buddha addressed the mendicants, "Mendicants!"
"Venerable sir," they replied.
The Buddha said this: "Mendicants, I will teach you the four great references. Listen and apply your mind well, I will speak."
"Yes, sir," they replied. The Buddha said this:
"Mendicants, what are the four great references?
Take a mendicant who says: 'Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: 'Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that mendicant.' And so you should reject it.
Take another mendicant who says: 'Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: 'Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that mendicant.' You should remember it. This is the first great reference.
Take another mendicant who says: 'In such-and-such monastery lives a Saṅgha with seniors and leaders. I've heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: 'Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that Saṅgha.' And so you should reject it.
Take another mendicant who says: 'In such-and-such monastery lives a Saṅgha with seniors and leaders. I've heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: 'Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that Saṅgha.' You should remember it. This is the second great reference.
Take another mendicant who says: 'In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. I've heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: 'Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by those senior mendicants.' And so you should reject it.
Take another mendicant who says: 'In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. I've heard and learned this in the presence of those senior mendicants: this is the teaching, this is the monastic law, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: 'Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by those senior mendicants.' You should remember it. This is the third great reference.
Take another mendicant who says: 'In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I've heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: 'Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that senior mendicant.' And so you should reject it.
Take another mendicant who says: 'In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I've heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher's instruction.' You should neither approve nor dismiss that mendicant's statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: 'Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that senior mendicant.' You should remember it. This is the fourth great reference.
These are the four great references."