Ariya-vamsa Sutta: The Discourse on the Traditions of the Noble Ones []

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====== Ariya-vamsa Sutta: The Discourse on the Traditions of the Noble Ones ======
<span hide>Ariya-vamsa Sutta</span>

Summary: <span wrap_summarypic>[[.:index#an04.028.than|{{en:img:question_16.gif}}]]</span>  The Buddha describes four good qualities in a monk: contentment with regard to robes, almsfood, and lodging, and finding pleasure in cultivating wholesome mental states. (This is one of the suttas selected by King Asoka (r. 270-232 BCE) to be studied and.


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<div #h_tipitakaid>AN 4.28 <span h_ptsid>PTS: [[:en:tipitaka:sltp:AN_II_utf8#pts.027|A ii 27]]</span>

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<div #h_doctitle>Ariya-vamsa Sutta: The Discourse on the Traditions of the Noble Ones</div>

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<div #h_docby>translated from the Pali by</div>

<div #h_docauthor>Thanissaro Bhikkhu</div>

<div #h_copyright>[[#f_termsofuse|{{en:img:d2.png?16x18}}]][[#f_termsofuse| 1996-2018]]</div>

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<div #homagetext>[[en:homage|-  Namo tassa bhagavato arahato sammā-sambuddhassa  -]]</div>

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These four traditions of the Noble Ones — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives and brahmans. Which four?

There is the case where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He does not, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he is not agitated. Getting cloth, he uses it not tied to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old robe cloth at all, exalt himself or disparage others. In this he is skillful, energetic, alert, and mindful. This, monks, is said to be a monk standing firm in the ancient, original traditions of the Noble Ones.

Furthermore, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He does not, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he is not agitated. Getting almsfood, he uses it not tied to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old almsfood at all, exalt himself or disparage others. In this he is skillful, energetic, alert, and mindful. This, monks, is said to be a monk standing firm in the ancient, original traditions of the Noble Ones.

Furthermore, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He does not, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he is not agitated. Getting lodging, he uses it not tied to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He does not, on account of his contentment with any old lodging at all, exalt himself or disparage others. In this he is skillful, energetic, alert, and mindful. This, monks, is said to be a monk standing firm in the ancient, original traditions of the Noble Ones.

Furthermore, the monk finds pleasure and delight in developing (skillful mental qualities), finds pleasure and delight in abandoning (unskillful mental qualities). He does not, on account of his pleasure and delight in developing and abandoning, exalt himself or disparage others. In this he is skillful, energetic, alert, and mindful. This, monks, is said to be a monk standing firm in the ancient, original traditions of the Noble Ones.

These are the four traditions of the Noble Ones — original, long-standing, traditional, ancient, unadulterated, unadulterated from the beginning — which are not open to suspicion, will never be open to suspicion, and are unfaulted by knowledgeable contemplatives and brahmans.

And furthermore, a monk endowed with these four traditions of the Noble Ones, if he lives in the east, conquers displeasure and is not conquered by displeasure. If he lives in the west... the north... the south, he conquers displeasure and is not conquered by displeasure. Why is that? Because the wise one endures both pleasure and displeasure.

This is what the Blessed One said. Having said this, he said further:

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Displeasure does not conquer the enlightened one.
	Displeasure does not suppress him.
He conquers displeasure
	because he endures it.

Having cast away all deeds:
	who could obstruct him?
Like an ornament of finest <span anchor #gold>gold</span>:
	Who is fit to find fault with him?
Even the Devas praise him,
	even by <span anchor #brahma>Brahma</span> is he praised.]!
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<div seealso>__See also:__ [[en:tipitaka:sut:an:an08:an08.030.than|AN 8.30]]; [[en:tipitaka:sut:an:an10:an10.071.than|AN 10.71]].</div>

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<div #f_provenance>**Provenance:**
<div #f_sourceCopy>The source of this work is the gift within Access to Insight "Offline Edition 2012.09.10.14", last replication 12. March 2013, generously given by John Bullitt and mentioned as: ©1996 Thanissaro Bhikkhu.</div>

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<div #f_sourceTitle>Transcribed from a file provided by the translator. Originally published in //[[:en:lib:authors/thanissaro/asoka|That the True Dhamma Might Last a Long Time: Readings Selected by King Asoka]]//, translated by Thanissaro Bhikkhu.</div>

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<div #f_citation>**How to cite this document** (one suggested style): "Ariya-vamsa Sutta: The Discourse on the Traditions of the Noble Ones" (AN 4.28), translated from the Pali by  Thanissaro Bhikkhu. //Access to Insight//, 11 February 2012, [[http://www.accesstoinsight.org/tipitaka/an/an04/an04.028.than.html|http://www.accesstoinsight.org/tipitaka/an/an04/an04.028.than.html]] . Retrieved on 10 September 2012 (Offline Edition 2012.09.10.14), republished by //Zugang zur Einsicht// on  
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