Aṅguttara Nikāya
Sattaka Nipāta
Avyākata Vagga
Sutta 55
Arakkheyya Suttaṃ
The Unguardeds and Unassailables
Translated from the Pāḷi
by
Michael M. Olds
Once upon a time Bhavaga, Sāvatthi-town revisiting,
the Lucky Man said this to the Beggars there:
"There are four unguardeds, beggars, of the Tathāgata,
and three unassailables.
What four unguardeds?
Impeccable in bodily conduct, beggars, is the Tathāgata.
There is no foul bodily conduct of the Tathāgata
which the Tathāgata would guard, thinking:
'Let this not be known beyond myself.'
Impeccable in verbal conduct, beggars, is the Tathāgata.
There is no foul verbal conduct of the Tathāgata
which the Tathāgata would guard, thinking:
'Let this not be known beyond myself.'
Impeccable in mental conduct, beggars, is the Tathāgata.
There is no foul mental conduct of the Tathāgata
which the Tathāgata would guard, thinking:
'Let this not be known beyond myself.'
Impeccable in lifestyle, beggars, is the Tathāgata.
There is no misguided lifestyle of the Tathāgata
which the Tathāgata would guard, thinking:
'Let this not be known beyond myself.'
These are the four unguardeds of the Tathāgata.
What are the three unassailables?
Well taught is Dhamma, beggars, by the Tathāgata.
As to this,
that a shaman, or brahman, or god, or Mara, or Brahmā,
or anyone in the world
could,
according to Dhamma,
make the criticism:
'Just so is this Dhamma not well elucidated.'
Of such a mark, beggars,
there is no perceiving.
Perceiving no such mark as this, beggars,
I live having attained peace,
having attained fearlessness,
having attained self-confidence.
On the contrary, beggars, well pointed out by beggars,
is the path following which
one who listens gains Nibbāna.
Such a path-following listener of mine,
destroying the corrupting influences,
without corrupting influences,
liberated in heart,
liberated in wisdom,
sees for themselves,
arises in and lives,
in this seen thing,
in higher knowledge.
As to this,
that a shaman, or brahman, or god, or Mara, or Brahmā,
or anyone in the world
could,
according to Dhamma,
make the criticism:
'Just so is it
that not well pointed out is the path
following which one who listens gains Nibbāna
such that such a path-following listener of the Tathāgata,
destroying the corrupting influences,
without corrupting influences,
liberated in heart,
liberated in wisdom,
sees for themselves,
arises in and lives,
in this seen thing,
in higher knowledge.'
Of such a mark, beggars,
there is no perceiving.
Perceiving no such mark as this, beggars,
I live having attained peace,
having attained fearlessness,
having attained self-confidence.
Then, too, beggars, not just one hundred,
are the persons who have listened,
who have destroyed the corrupting influences,
and without corrupting influences,
liberated in heart,
liberated in wisdom,
having seen for themselves,
have arisen in and live
in this seen thing,
in higher knowledge.
As to this,
that a shaman, or brahman, or god, or Mara, or Brahmā,
or anyone in the world
could,
according to Dhamma,
make the criticism:
'Just so is it
that not hundreds are the persons who have listened,
who have destroyed the corrupting influences,
and without corrupting influences,
liberated in heart,
liberated in wisdom,
having seen for themselves,
have arisen in and live
in this seen thing,
in higher knowledge.'
Of such a mark, beggars,
there is no perceiving.
Perceiving no such mark as this, beggars,
I live having attained peace,
having attained fearlessness,
having attained self-confidence.
These are the three unassailables.
These then, beggars are the four unguardeds
and the three unassailables."
