Mahā Ariyavaṁsasutta untranslated

Mahā Ariyavaṁsasutta. On the four Ariyan lineages, reckoned as ancient and pure, and held in esteem by discerning recluses and Brahmins of all times. A monk is content with any kind of robe; he does not, for the sake of robes, resort to unseemly conduct; he is free from either selfishness or greed with regard to robes; neither does he exalt himself because of his contentment. So it is with other requisites. He also delights in abandoning and in bhāvanā. A monk possessed of these four Ariyavaṁsā verily becomes a sage, praised by Brahma himself (AN.ii.27ff).

This Sutta was evidently a favourite topic for a sermon (AN­a.i.385, 386). The Commentary explains (AN­a.ii.494) how, for instance, anyone who preaches on the first three Ariyavaṁsā (catupaccayasantosa) could bring the whole Vinayapiṭaka to bear on the discussion, while a discussion on the bhāvanārāma­ariyavaṁsa could include the two other Piṭakas, chiefly the nekkhammapāli of the Paṭisambhidāmagga, the Dasuttarasutta of the Dīghanikāya, the Satipaṭṭhānasutta of the Majjhimanikāya, and the Niddesapariyāya of the Abhidhamma.

The full name of the Sutta seems to have been Catupaccayasantosabhāvanārāmamahā-ariyavaṁsasutta (AN­a.i.385). It was also probably called Vaṁsasutta for short.

It is probably this Mahā Ariyavaṁsasutta which was held in such high esteem by Vohārakatissa, that he ordered almsgiving throughout Ceylon whenever the “Ariyavaṁsa” was read (Mhv.xxxvi.38; but see Mhv.Trs.258, n.6). It is said that people would journey five yojanas to hear a monk preach the Ariyavaṁsa (e.g., AN­a.i.386), and mention is made of Mahā Ariyavaṁsabhāṇakā, who, judging from the stories of them (e.g., SN­a.iii.151), were extremely able and eloquent preachers.