Aṅguttara Nikāya
IV. Catukka Nipāta
I. Bhaṇḍagāma Vagga
IV. The Book of the Fours
I: At Bhaṇḍagāma
Sutta 2
Papatita Suttaṃ
Fallen Away
[2]
Thus have I heard:
On a certain occasion the Exalted One was staying near Sāvatthī.
Then the Exalted One addressed the monks, saying:
"Monks."
"Yes, lord," they replied, and the Exalted One said:
"Monks, he who possesses not four qualities
is said to be fallen away from this Dhamma-discipline.
What four?
He who possesses not the Ariyan virtue
is said to be fallen away from this Dhamma-discipline.
He who possesses not the Ariyan concentration
is said to be fallen away from this Dhamma-discipline.
He who possesses not the Ariyan wisdom
is said to be fallen away from this Dhamma-discipline.
He who possesses not the Ariyan release
is said to be fallen away from this Dhamma-discipline.
These are the four qualities
of him who is said to be fallen away from this Dhamma-discipline.
But, monks, he who possesses these four qualities is said not to be fallen away from this Dhamma-discipline.
What four?
He who possesses the Ariyan virtue
is said to be not fallen away from this Dhamma-discipline.
He who possesses the Ariyan concentration
is said to be not fallen away from this Dhamma-discipline.
He who possesses the Ariyan wisdom
is said to be not fallen away from this Dhamma-discipline.
He who possesses the Ariyan release
is said to be not fallen away from this Dhamma-discipline.
These are the four qualities
of him who is said to be fallen away from this Dhamma-discipline.
Ceasing they fall, and, falling from one life,
Greedy for life renewed they come again.1
Done is the task, enjoyed th' enjoyable:
And happiness by happiness is won.'2
1 At Thag. v. 63; Brethr., p. 64; cf. Gotama the Man, 87. Our Comy.'s interp. differs from that on Thag. (where birds of prey pounce, patanti, on fallen flesh (cutā) and pounce greedily again). Here, however, Comy. says: Ye cutā, te patanti: ye patitā, te cutā: cutattā patitā, patitattā cutā ti attho.
2 I quote Mrs. Rhys Davids's note on Brethr. loc. cit. 'i.e., says the Commentary (ascribed to Dhammapāla): "By the happiness of the attainment of fruition has Nibbāna, which is beyond happiness (or is exceeding great happiness, accanta-sukhaṃ), been won, and by that happiness of insight, which has become a happy mode of procedure, has the bliss of Fruition, of Nibbāna, been reached." The latter interpretation, as Dr. Neumann has pointed out - winning happiness by happiness - is, in the Majjhima-Nikāya (i, 93 f.), contrasted with the Jain point of view: "Nay, friend Gotama, happiness is not to be got at by happiness, but by suffering," - the ascetic standpoint (cf. Further Dialogues, i, 68).' Here our Comy. much less convincingly simply describes a series: 'By human happiness, heavenly happiness: by musing-happiness, the happiness of insight: by this, path-happiness: by path-happiness, fruition-happiness: by this, Nibbāna-happiness is won.'