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 city of Bhoga, at the Ānanda Tree-shrine.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There the Buddha addressed the bhikkhus, “Bhikkhus!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” they replied.

Bhagavā etadavoca: “cattārome, bhikkhave, mahāpadese desessāmi, taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

The Buddha said this: “Bhikkhus, I will teach you the four great references. Listen and apply your mind well, I will speak.”

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

“Yes, sir,” they replied. The Buddha said this:

“Katame, bhikkhave, cattāro mahāpadesā?

“Bhikkhus, what are the four great references?

Idha, bhikkhave, bhikkhu evaṁ vadeyya: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; imassa ca bhikkhuno duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

Take a bhikkhu who says: ‘Friend, 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 bhikkhu’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 bhikkhu.’ And so you should reject it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; imassa ca bhikkhuno suggahitan’ti. Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.

Take another bhikkhu who says: ‘Friend, 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 bhikkhu’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 bhikkhu.’ You should remember it. This is the first great reference.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tassa ca saṅghassa duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

Take another bhikkhu 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 bhikkhu’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.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tassa ca saṅghassa suggahitan’ti. Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.

Take another bhikkhu 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 bhikkhu’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.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tesañca therānaṁ duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

Take another bhikkhu who says: ‘In such-and-such monastery there are several senior bhikkhus 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 bhikkhus: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that bhikkhu’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 bhikkhus.’ And so you should reject it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tesañca therānaṁ suggahitan’ti. Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.

Take another bhikkhu who says: ‘In such-and-such monastery there are several senior bhikkhus 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 bhikkhus: this is the teaching, this is the monastic law, this is the Teacher’s instruction.’ You should neither approve nor dismiss that bhikkhu’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 bhikkhus.’ You should remember it. This is the third great reference.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tassa ca therassa duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

Take another bhikkhu who says: ‘In such-and-such monastery there is a single senior bhikkhu 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 bhikkhu: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that bhikkhu’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 bhikkhu.’ And so you should reject it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ—ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tassa ca therassa suggahitan’ti. Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.

Take another bhikkhu who says: ‘In such-and-such monastery there is a single senior bhikkhu 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 bhikkhu: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor dismiss that bhikkhu’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 bhikkhu.’ 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.