“Bhikkhus, there are these four perils. What four? The peril of self-reproach, the peril of reproach by others, the peril of punishment, and the peril of a bad destination.
(1) “And what, bhikkhus, is the peril of self-reproach? Here, someone reflects thus: ‘If I were to engage in bodily, verbal, or mental misconduct, wouldn’t I reprove myself because of my behavior?’ Afraid of the peril of self-reproach, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the peril of self-reproach.
(2) “And what is the peril of reproach by others? Here, someone reflects thus: ‘If I were to engage in bodily, verbal, or mental misconduct, wouldn’t others reprove me because of my behavior?’ Afraid of the peril of reproach by others, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the peril of reproach by others.
(3) “And what is the peril of punishment? Here, someone sees that when kings arrest a thief who has committed a crime, they subject him to various punishments: they have him flogged with whips, beaten with canes, beaten with clubs; they have his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off, his nose cut off, his ears and nose cut off; they have him subjected to the ‘porridge pot,’ to the ‘polished-shell shave,’ to the ‘Rāhu’s mouth,’ to the ‘fiery wreath,’ to the ‘flaming hand,’ to the ‘blades of grass,’ to the ‘bark dress,’ to the ‘antelope,’ to the ‘meat hooks,’ to the ‘coins,’ to the ‘lye pickling,’ to the ‘pivoting pin,’ to the ‘rolled-up palliasse’; and they have him splashed with boiling oil, and they have him devoured by dogs, and they have him impaled alive on a stake, and they have his head cut off with a sword.
“It occurs to him: ‘When kings have arrested a thief who has committed a crime, they subject him to various punishments because of such bad deeds: they have him flogged with whips ... they have his head cut off with a sword. Now if I were to commit such an evil deed, and if kings were to arrest me, they would subject me to the same punishments. They would have me flogged with whips ... they would have my head cut off with a sword.’ Afraid of the peril of punishment, he does not go about plundering the belongings of others. This is called the peril of punishment.
(4) “And what is the peril of a bad destination? Here, someone reflects thus: ‘Bodily misconduct has bad results in future lives; verbal misconduct has bad results in future lives; mental misconduct has bad results in future lives. Now if I were to engage in misconduct with body, speech, and mind, then with the breakup of the body, after death, I would be reborn in the plane of misery, in a bad destination, in the lower world, in hell.’ Afraid of the peril of a bad destination, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the peril of a bad destination.
“These, bhikkhus, are the four perils.”
“Bhikkhus, there are these four perils to be expected for one who enters the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish. These are the four perils to be expected for one who enters the water. So too, there are these four perils to be expected for a clansman who has gone forth out of faith from the household life into homelessness in this Dhamma and discipline. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish.
(1) “And what, bhikkhus, is the peril of waves? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, his fellow monks exhort and instruct him: ‘You should go forward in this way, return in this way; look ahead in this way, look aside in this way; draw in your limbs in this way, extend them in this way; you should wear your robes and carry your outer robe and bowl in this way.’ He thinks: ‘Formerly, when I was a layman, I exhorted and instructed others. But now these [monks], who are young enough to be my sons or grandsons, presume to exhort and instruct me.’ Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of waves. ‘The peril of waves’ is a designation for anger and irritation. This is called the peril of waves.
(2) “And what is the peril of crocodiles? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, his fellow monks exhort and instruct him: ‘You may consume this but not that; you may eat this but not that; you may taste this but not that; you may drink this but not that. You can consume, eat, taste, and drink what is allowable, not what is unallowable. You may consume, eat, taste, and drink within the proper time, not outside the proper time.’ He thinks: ‘Formerly, when I was a layman, I consumed whatever I wanted to consume and did not consume anything I did not wish to consume. I ate whatever I wanted to eat and did not eat anything I did not wish to eat. I tasted whatever I wanted to taste and did not taste anything I did not wish to taste. I drank whatever I wanted to drink and did not drink anything I did not wish to drink. I consumed, ate, tasted, and drank both what was allowable and what was not allowable. I consumed, ate, tasted, and drank both within the proper time and outside the proper time. But now when faithful householders give us delicious things to consume and eat during the day outside the proper time, these [monks] seem to put a gag over our mouths.’ Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of crocodiles. ‘The peril of crocodiles’ is a designation for gluttony. This is called the peril of crocodiles.
(3) “And what is the peril of whirlpools? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. He sees a householder or a householder’s son there enjoying himself, furnished and endowed with the five objects of sensual pleasure. It occurs to him: ‘Formerly, when I was a layman, I enjoyed myself, furnished and endowed with the five objects of sensual pleasure. My family has wealth. I can both enjoy that wealth and do meritorious deeds. Let me now give up the training and revert to the lower life so that I can both enjoy that wealth and do meritorious deeds.’ So he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of whirlpools. ‘The peril of whirlpools’ is a designation for the five objects of sensual pleasure. This is called the peril of whirlpools.
(4) “And what is the peril of fierce fish? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: ‘I am immersed in birth, old age, and death; in sorrow, lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.’ Then, after he has thus gone forth, in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded, without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of fierce fish. ‘The peril of fierce fish’ is a designation for women. This is called the peril of fierce fish.
“These, bhikkhus, are the four perils to be expected for a clansman who has gone forth out of faith from the household life into homelessness in this Dhamma and discipline.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) “Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, some person enters and dwells in the first jhāna, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of Brahmā’s company. The life span of the devas of Brahmā’s company is an eon. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.
(2) “Again, some person, with the subsiding of thought and examination, enters and dwells in the second jhāna, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of streaming radiance. The life span of the devas of streaming radiance is two eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.
(3) “Again, some person, with the fading away as well of rapture, dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of refulgent glory. The life span of the devas of refulgent glory is four eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.
(4) “Again, some person, with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of great fruit. The life span of the devas of great fruit is five hundred eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.
“These, bhikkhus, are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) “Here, bhikkhus, secluded from sensual pleasures ... some person enters and dwells in the first jhāna. He contemplates whatever phenomena there pertain to form, feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings.
(2) “Again, some person, with the subsiding of thought and examination, enters and dwells in the second jhāna.
(3) With the fading away as well of rapture he enters and dwells in the third jhāna.
(4) With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhāna, neither painful nor pleasant, which has purification of mindfulness by equanimity. He contemplates whatever phenomena there pertain to form, feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings.
“These, bhikkhus, are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) “Here, bhikkhus, some person dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of Brahmā’s company. The life span of the devas of Brahmā’s company is an eon. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.
(2) “Again, some person dwells pervading one quarter with a mind imbued with compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with compassion, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of streaming radiance. The life span of the devas of streaming radiance is two eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.
(3) “Again, some person dwells pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of refulgent glory. The life span of the devas of refulgent glory is four eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.
(4) “Again, some person here dwells pervading one quarter with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of great fruit. The life span of the devas of great fruit is five hundred eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One’s disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbāna in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth.
“These, bhikkhus, are the four kinds of persons found existing in the world.”
“Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) “Here, bhikkhus, some person dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He contemplates whatever phenomena there pertain to form, feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings.
(2) “Again, some person dwells pervading one quarter with a mind imbued with compassion ... (3) ... altruistic joy ... (4) ... equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He contemplates whatever phenomena there pertain to form, feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings.
“These, bhikkhus, are the four kinds of persons found existing in the world.”
“Bhikkhus, with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One, four astounding and amazing things become manifest. What four?
(1) “When, bhikkhus, a bodhisatta passes away from the Tusita heaven and mindfully and with clear comprehension enters his mother’s womb, then in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Even in those world intervals, vacant and abysmal, regions of gloom and impenetrable darkness where the light of the sun and moon, so powerful and mighty, does not reach, there too a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Those beings who have been reborn there perceive one another by this radiance and say: ‘Indeed, it seems there are other beings who have been reborn here.’ This is the first astounding and amazing thing that becomes manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.
(2) “Again, when a bodhisatta mindfully and with clear comprehension emerges from his mother’s womb, then in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Even in those world intervals ... [beings] say: ‘Indeed, it seems there are other beings who have been reborn here.’ This is the second astounding and amazing thing that becomes manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.
(3) “Again, when a Tathāgata awakens to the unsurpassed perfect enlightenment, then in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Even in those world intervals ... [beings] say: ‘Indeed, it seems there are other beings who have been reborn here.’ This is the third astounding and amazing thing that becomes manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.
(4) “Again, when a Tathāgata sets in motion the unsurpassed wheel of the Dhamma, then in this world with its devas, Māra, and Brahmā, in this population with its ascetics and brahmins, its devas and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Even in those world intervals, vacant and abysmal, regions of gloom and impenetrable darkness where the light of the sun and moon, so powerful and mighty, does not reach, there too a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Those beings who have been reborn there perceive one another by this radiance and say:
‘Indeed, it seems there are other beings who have been reborn here.’ This is the fourth astounding and amazing thing that becomes manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.
“These, bhikkhus, are the four astounding and amazing things that become manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.”
“Bhikkhus, with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One, four astounding and amazing things become manifest. What four?
(1) “People delight in attachment, take delight in attachment, rejoice in attachment. But when a Tathāgata is teaching the Dhamma about non-attachment, people wish to listen, and they lend an ear and set their minds on understanding it. This is the first astounding and amazing thing that becomes manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.
(2) “People delight in conceit, take delight in conceit, rejoice in conceit. But when a Tathāgata is teaching the Dhamma for the removal of conceit, people wish to listen, and they lend an ear and set their minds on understanding it. This is the second astounding and amazing thing that becomes manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.
(3) “People delight in excitement, take delight in excitement, rejoice in excitement. But when a Tathāgata is teaching the Dhamma that leads to peace, people wish to listen, and they lend an ear and set their minds on understanding it. This is the third astounding and amazing thing that becomes manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.
(4) “People are immersed in ignorance, become like an egg, completely enveloped. But when a Tathāgata is teaching the Dhamma for the removal of ignorance, people wish to listen, and they lend an ear and set their minds on understanding it. This is the fourth astounding and amazing thing that becomes manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.
“These, bhikkhus, are the four astounding and amazing things that become manifest with the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One.”
“Bhikkhus, there are these four astounding and amazing things about Ānanda. What four?
(1) “If an assembly of bhikkhus comes to see Ānanda, they are elated when they see him. If Ānanda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of bhikkhus is still unsated when Ānanda falls silent.
(2) “If an assembly of bhikkhunīs comes to see Ānanda, they are elated when they see him. If Ānanda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of bhikkhunīs is still unsated when Ānanda falls silent.
(3) “If an assembly of male lay followers comes to see Ānanda, they are elated when they see him. If Ānanda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of male lay followers is still unsated when Ānanda falls silent.
(4) “If an assembly of female lay followers comes to see Ānanda, they are elated when they see him. If Ānanda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of female lay followers is still unsated when Ānanda falls silent.
“These, bhikkhus, are the four astounding and amazing things about Ānanda.”
“Bhikkhus, there are these four astounding and amazing things about a wheel-turning monarch. What four?
(1) “If an assembly of khattiyas comes to see a wheel-turning monarch, they are elated when they see him. If the wheelturning monarch speaks to them, they are also elated by his speech, and that assembly of khattiyas is still unsated when the wheel-turning monarch falls silent.
(2) “If an assembly of brahmins comes to see a wheel-turning monarch, they are elated when they see him. If the wheelturning monarch speaks to them, they are also elated by his speech, and that assembly of brahmins is still unsated when the wheel-turning monarch falls silent.
(3) “If an assembly of householders comes to see a wheel-turning monarch, they are elated when they see him. If the wheel-turning monarch speaks to them, they are also elated by his speech, and that assembly of householders is still unsated when the wheel-turning monarch falls silent.
(4) “If an assembly of ascetics comes to see a wheel-turning monarch, they are elated when they see him. If the wheelturning monarch speaks to them, they are also elated by his speech, and that assembly of ascetics is still unsated when the wheel-turning monarch falls silent.
“These, bhikkhus, are the four astounding and amazing things about a wheel-turning monarch.
“So too, bhikkhus, there are these four astounding and amazing things about Ānanda. What four? ... [complete as in 4:129] ...
“These, bhikkhus, are the four astounding and amazing things about Ānanda.”