Mahāpadesasutta

Aṅguttara Nikāya 4.180

Numbered Discourses 4.180

18. Sañcetaniyavagga

18. Intention

Mahāpadesasutta

The Four Great References

Ekaṁ samayaṁ bhagavā bhoganagare viharati ānandacetiye.

At one time the Buddha was staying near the Bhoga City, at the Ānanda Shrine.

Tatra kho bhagavā bhikkhū āmantesi:

There the Buddha addressed the mendicants,

“bhikkhavo”ti.

“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” they replied.

Bhagavā etadavoca:

The Buddha said this:

“cattārome, bhikkhave, mahāpadese desessāmi,

“Mendicants, I will teach you the four great references.

taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

“Yes, sir,” they replied.

Bhagavā etadavoca:

The Buddha said this:

“Katame, bhikkhave, cattāro mahāpadesā?

“Mendicants, what are the four great references?

Idha, bhikkhave, bhikkhu evaṁ vadeyya:

Take a mendicant who says:

‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ—

‘Reverend, I have heard and learned this in the presence of the Buddha:

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

You should neither approve nor reject that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa;

‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.

imassa ca bhikkhuno duggahitan’ti.

It has been incorrectly memorized by that mendicant.’

Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

And so you should discard it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:

Take another mendicant who says:

‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ—

‘Reverend, I have heard and learned this in the presence of the Buddha:

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

You should neither approve nor reject that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:

If they fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa;

‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.

imassa ca bhikkhuno suggahitan’ti.

It has been correctly memorized by that mendicant.’

Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.

You should remember it. This is the first great reference.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:

Take another mendicant who says:

‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho.

‘In such-and-such monastery lives a Saṅgha with seniors and leaders.

Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—

I’ve heard and learned this in the presence of that Saṅgha:

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

You should neither approve nor reject that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa;

‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.

tassa ca saṅghassa duggahitan’ti.

It has been incorrectly memorized by that Saṅgha.’

Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

And so you should discard it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:

Take another mendicant who says:

‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho.

‘In such-and-such monastery lives a Saṅgha with seniors and leaders.

Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—

I’ve heard and learned this in the presence of that Saṅgha:

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

You should neither approve nor reject that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:

If they fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa;

‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.

tassa ca saṅghassa suggahitan’ti.

It has been correctly memorized by that Saṅgha.’

Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.

You should remember it. This is the second great reference.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:

Take another mendicant who says:

‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.

‘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.

Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ—

I’ve heard and learned this in the presence of those senior mendicants:

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

You should neither approve nor reject that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa;

‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.

tesañca therānaṁ duggahitan’ti.

It has been incorrectly memorized by those senior mendicants.’

Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

And so you should discard it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:

Take another mendicant who says:

‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.

‘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.

Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ—

I’ve heard and learned this in the presence of those senior mendicants:

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

You should neither approve nor reject that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:

If they fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa;

‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.

tesañca therānaṁ suggahitan’ti.

It has been correctly memorized by those senior mendicants.’

Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.

You should remember it. This is the third great reference.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:

Take another mendicant who says:

‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.

‘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.

Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—

I’ve heard and learned this in the presence of that senior mendicant:

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

You should neither approve nor reject that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ:

If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion:

‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa;

‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.

tassa ca therassa duggahitan’ti.

It has been incorrectly memorized by that senior mendicant.’

Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

And so you should discard it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya:

Take another mendicant who says:

‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.

‘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.

Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—

I’ve heard and learned this in the presence of that senior mendicant:

ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

this is the teaching, this is the training, this is the Teacher’s instruction.’

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

You should neither approve nor reject that mendicant’s statement.

Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.

Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training.

Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ:

If they fit in the discourse and are exhibited in the training, you should draw the conclusion:

‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa;

‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.

tassa ca therassa suggahitan’ti.

It has been correctly memorized by that senior mendicant.’

Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.

You should remember it. This is the fourth great reference.

Ime kho, bhikkhave, cattāro mahāpadesā”ti.

These are the four great references.”

Dasamaṁ.

Sañcetaniyavaggo tatiyo.

Tassuddānaṁ

Cetanā vibhatti koṭṭhiko,

Ānando upavāṇapañcamaṁ;

Āyācana rāhula jambālī,

Nibbānaṁ mahāpadesenāti.