Aṅguttara Nikāya 4.180 18.

Mahāpadesa Sutta

Sañcetaniyavagga Mahāpadesasutta Ekaṁ samayaṁ bhagavā bhoganagare viharati ānandacetiye.

At one time, the Blessed One was dwelling at Ānandacetiya in the town of Bhoganagara.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There, the Blessed One addressed the disciples: Disciples.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Venerable Sir, they replied to the Blessed One.

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

The Blessed One said this: Disciples, I will teach you four great references. Listen, pay close attention, and I will speak.

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

Yes, Venerable Sir, the disciples replied to the Blessed One.

Bhagavā etadavoca: “Katame, bhikkhave, cattāro mahāpadesā?

The Blessed One said this: What are the four great references, disciples?

Idha, bhikkhave, bhikkhu evaṁ vadeyya: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

Here a disciple might say: Friends, I have heard and received this in the presence of the Blessed One: This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

The statement of that disciple should neither be approved nor disapproved.

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

Without approving or disapproving, those words and phrases should be carefully learned and compared with the Suttas and reviewed in the Vinaya.

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.

If, when compared with the Suttas and reviewed in the Vinaya, they do not align with the Suttas and do not appear in the Vinaya, then you should conclude: Certainly, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One; this disciple has misunderstood.

Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

Thus you should reject it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

However, if a disciple might say: Friends, I have heard and received this in the presence of the Blessed One: This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

The statement of that disciple should neither be approved nor disapproved.

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

Without approving or disapproving, those words and phrases should be carefully learned and compared with the Suttas and reviewed in the Vinaya.

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.

If, when compared with the Suttas and reviewed in the Vinaya, they align with the Suttas and appear in the Vinaya, then you should conclude: Certainly, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One; this disciple has known correctly.

Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.

This is the first great reference you should hold.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho.

Furthermore a disciple might say: In such and such a monastery, there is a community with elders and leaders.

Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

I have heard and received this in the presence of that community: This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

The statement of that disciple should neither be approved nor disapproved.

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

Without approving or disapproving, those words and phrases should be carefully learned and compared with the Suttas and reviewed in the Vinaya.

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.

If those teachings, when examined in the Sutta and compared with the Vinaya, do not align with the Sutta and do not appear in the Vinaya, then it should be concluded: Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One; it has been wrongly grasped by the community.

Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

Thus you should abandon it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho.

However if a disciple should say: In such and such a dwelling, a community resides with an elder and a leader.

Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

I have heard and received this in the presence of that community: This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

The statement of that disciple should neither be approved nor rejected.

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

Without approving or rejecting, those words and phrases should be carefully learned and compared with the Sutta and examined in the Vinaya.

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.

If, when examined in the Sutta and compared with the Vinaya, they align with the Sutta and appear in the Vinaya, then it should be concluded: Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One; it has been rightly grasped by the community.

Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.

This is the second great standard you should hold.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.

Moreover if a disciple should say: In such and such a dwelling, many elder disciples reside, learned, versed in the tradition, bearers of the Dhamma, bearers of the Vinaya, bearers of the summaries.

Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

I have heard and received this in the presence of those elders: This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

The statement of that disciple should neither be approved nor rejected.

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

Without approving or rejecting, those words and phrases should be carefully learned and compared with the Sutta and examined in the Vinaya.

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.

If, when examined in the Sutta and compared with the Vinaya, they do not align with the Sutta and do not appear in the Vinaya, then it should be concluded: Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One; it has been wrongly grasped by those elders.

Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

Thus you should abandon it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.

Furthermore if a disciple should say: In such and such a dwelling, many elder disciples reside, learned, versed in the tradition, bearers of the Dhamma, bearers of the Vinaya, bearers of the summaries.

Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

I have heard and received this in the presence of those elders: This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

The statement of that disciple should neither be approved nor rejected.

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

Without approving or rejecting, those words and phrases should be carefully learned and compared with the Sutta and examined in the Vinaya.

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.

If those teachings, when examined in the discourses and demonstrated in the discipline, are found to be consistent with both the discourses and the discipline, then it should be concluded: Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been well learned by those elders.

Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.

This is the third great reference you should remember.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.

Now if a disciple should say: In such and such a dwelling, there is a certain elder disciple who is learned, who has memorized the teachings, who is a bearer of the Dhamma, a bearer of the discipline, a bearer of the summaries.

Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

I have heard and received this in the presence of that elder: This is the Dhamma, this is the discipline, this is the teaching of the Master.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

The statement of that disciple should neither be approved nor disapproved.

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

Without approving or disapproving, those words and phrases should be carefully learned and compared with the discourses and demonstrated in the discipline.

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.

If, when examined in the discourses and demonstrated in the discipline, they are not found to be consistent with either the discourses or the discipline, then it should be concluded: Surely, this is not the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been poorly learned by that elder.

Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

Thus you should reject it.

Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.

Now if a disciple should say: In such and such a dwelling, there is a certain elder disciple who is learned, who has memorized the teachings, who is a bearer of the Dhamma, a bearer of the discipline, a bearer of the summaries.

Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti.

I have heard and received this in the presence of that elder: This is the Dhamma, this is the discipline, this is the teaching of the Master.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

The statement of that disciple should neither be approved nor disapproved.

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

Without approving or disapproving, those words and phrases should be carefully learned and compared with the discourses and demonstrated in the discipline.

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.

If, when examined in the discourses and demonstrated in the discipline, they are found to be consistent with both the discourses and the discipline, then it should be concluded: Surely, this is the word of the Blessed One, the Arahant, the Perfectly Enlightened One; and it has been well learned by that elder.

Ime kho, bhikkhave, cattāro mahāpadesā”ti.

This is the fourth great reference you should remember.

Dasamaṁ. Sañcetaniyavaggo tatiyo. Tassuddānaṁ Cetanā vibhatti koṭṭhiko, Ānando upavāṇapañcamaṁ; Āyācana rāhula jambālī, Nibbānaṁ mahāpadesenāti.

These are the four great references.