III Unmistakable : Apannaka Vagga

​AN 4.71 Padhāna Sutta: Striving

"Bhikkhus, a bhikkhu who possesses four qualities is practicing the unmistakable way and has laid the ground work for the destruction of the taints. What four? Here, a bhikkhu is virtuous, learned, energetic, and wise. A bhikkhu who possesses these four qualities is practicing the unmistakable way and has laid the ground work for the destruction of the taints."
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(Unfailing practices: morality, learning, energy, and wisdom.)

AN 4.72 Sammādiṭṭhi Sutta: View

"Bhikkhus, a bhikkhu who possesses four qualities is practicing the unmistakable way and has laid the ground work for the destruction of the taints. What four? The thought of renunciation, the thought of good will, the thought of non -harming, and right view .A bhikkhu who possesses these four qualities is practicing the unmistakable way and has laid the ground ­ work for the destruction of the taints."

(Unfailing practices: thoughts of renunciation, good will, and kindness; and right view.)
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AN 4.73 Sappurisa Sutta: The Bad Person: The Bride

"Bhikkhus, one who possesses four qualities can be understood to be a bad person. What four?
(1) 'Here , bhikkhus, a bad person discloses the faults of others even when not asked about them , how much more then when asked. But when he is asked about them , then, led on by questions, he speaks about the faults of others without gaps or omissions, fully and in detail. It can be understood: 'This fellow is a bad person .'

(2) " Again, a bad person does not disclose the virtues of others even when asked about them , how much less then when not asked. But when he is asked about them , then, though led on by questions, he speaks about the virtues of others with gaps and omissions, not fully or in detail. It can be understood : 'This fellow is a bad person.'

(3) "Again , a bad person does not disclose his own faults even when asked about them, how much less then when not asked. But when he is asked about them , then, though led on by questions, he speaks about his own faults with gaps and omissions, not full or in detail. It can be understood : This fellow is a bad person.'

(4) "Again , a bad person discloses his own virtues even when ​not asked about them , how much more then when asked. But when he is asked about them, then, led on by questions, he Speaks about his own virtues without gaps and omissions, fully and in detail. It can be understood: 'This fellow is a bad person.'

"One who possesses these four qualities can be understood to be a bad person. "

Bhikkhus, one who possesses [another] four qualities can be understood to be a good person. What four?
(1) "Here , bhikkhus, a good person does not disclose the faults of others even when asked about them , how much less then when not asked. But when he is asked about them , then, though led on by questions, he speaks about the faults of others with gaps and omissions, not fully or in detail. It can be understood :'This fellow is a good person.'

(2) "Again , a good person discloses the virtues of others even when not asked about them , how much more then when asked. But when he is asked about them, then, led on by questions, he speaks about the virtues of others  without gaps and omissions, fully and in detail. It can be understood: 'This fellow is a good person.'

(3) "Again , a good person discloses his own faults even when not asked about them , how much more then w hen asked. But when he is asked about them , then, led on by questions, he speaks about his own faults without gaps and omissions,, fully and in detail. It can be understood: 'This fellow is a good person.'

(4) '' Again, a good person does not disclose his own virtues even when asked about them , how much less then when not asked. But when he is asked about them, then, led on by questions, he speaks about his own virtues with gaps and omissions, not fully or in detail. It can be understood: 'This fellow is a good person.'

' One who possesses these four qualities can be understood as a good person. "

"Bhikkhus, when a bride is first brought into the home, whether at night or during the day, at first she sets up a keen sense of moral shame and moral dread toward her mother-in-law , her father-in-law , her husband, and even the slaves, workers, and servants. But after some time, as a result of living together and intimacy with them, she says to her mother-in-law , her father-in-law , and her husband: 'Go away! What do you know ?' "

"So too, when some bhikkhu here has gone forth from the household life into homelessness, whether by night or during the day, at first he sets up a keen sense of moral shame and moral dread toward the bhikkhus, the bhikkhunis, the male lay followers, the female lay followers, and even toward the monastery workers and novices. But after sometime, as a result of living together and intimacy with them , he says even to his teacher and his preceptor: 'Go away! What do you know ?' "

"Therefore, bhikkhus, you should train yourselves thus: 'We will dwell with a mind like that of a newly arrived bride.'"

"It is in such a way that you should train yourselves." 

(Speaking well and ill of others.)

​AN 4.74 Paṭhamaagga Sutta: Foremost (1)

"Bhikkhus, there are these four things that are foremost: What four? The foremost kind of virtuous behavior, the foremost kind of concentration, the foremost kind of wisdom , and the foremost kind of liberation. These are the four things that are foremost."

(The best morality, convergence, wisdom, and freedom.)

AN 4.75 Dutiyaagga Sutta: Foremost (2)

"Bhikkhus, there are these four things that are foremost. What four? The foremost of forms, the foremost of feelings, the foremost of perceptions, and the foremost among states of existence. These are the four things that are foremost.'"

(The best form, feeling, perception, and state of existence.)

​AN 4.76 Kusināra Sutta: Kusinara

On one occasion, the Blessed One w as dwelling at Kusinara between the twin sal trees in the sal-tree grove of the Mallas at Upavattana, on the occasion of his final nibbana. There the Blessed One addressed the bhikkhus: "B hikkhus!"

"Venerable sir!" those bhikkhus replied. The Blessed One said this: "Bhikkhus, it may be that even a single bhikkhu has some doubt or uncertainty about the Buddha, the Dhamma, or the Sangha, about the path or the practice. Then ask, bhikkhus. Do not be remorseful later, thinking: 'Our teacher was present before us, yet we could not bring ourselves to question the Blessed One when we were in his presence."

​When this was said, the bhikkhus were silent. A second time . . . A third time the Blessed One addressed the bhikkhus . . . And a third time the bhikkhus were silent. Then the Blessed One addressed the bhikkhus: "It may be the case, bhikkhus, that you do not ask out of respect for the teacher. Then report your questions to a friend ."

When this was said, the bhikkhus were still silent. Then the Venerable Ananda said to the Blessed One: "It is astounding and amazing Bhante! I am confident that there is not a single bhikkhu in this Sangha who has any doubt or uncertainty about the Buddha, the Dhamma, or the Sangha, about the path or the practice."

"You speak out of confidence, Ananda, but the Tathagata knows this for a fact. For among these five hundred bhikkhus, even the least is a stream -enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment."
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(As he lay dying, the Buddha encouraged his disciples to ask any last questions.)

AN 4.77 Acinteyya Sutta: Inconceivable Matters

"Bhikkhus, there are these four inconceivable matters that one should not try to conceive; one who tries to conceive them would reap either madness Or frustration. What four?

(1) The domain of the Buddhas is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness or frustration.

(2) The domain of one in jhana is an inconceivable matter...

(3) The result of kamma is an inconceivable matter ...

(4) Speculation about the world is an inconceivable matter that one should not try to conceive; one who tries to conceive it would reap either madness Or frustration.

These are the four inconceivable matters that one should not try to conceive; one who tries to conceive them would reap either madness or frustration."​

​(If you try to think about these things you will go mad or get frustrated.)

​AN 4.78 Dakkhiṇa Sutta: Offerings
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"Bhikkhus, there are these four purifications of offerings. What four?

(1) There is an offering that is purified through the donor but not through the recipients;
(2) there is an offering that is purified through the recipients but not through the donor;
(3) there is an offering that is not purified through either the donor or the recipients;
(4) there is an offering that is-purified through both the donor and the recipients.

(1) "And how , bhikkhus, is an offering purified through the donor but not through the recipients? Here, the donor is virtuous and of good character, but the recipients are immoral and of bad character. It is in this way that an offering is purified through the donor but not through the recipients. "

(2) "And how is an offering purified through the recipients but not through the donor? Here, the donor is immoral and of bad character, but the recipients are virtuous and of good character. It is in this way that an offering is purified through the recipients but not through the donor. "

(3) "And how is an offering not purified through either the donor or the recipients? Here, the donor is immoral and of bad character, and the recipients too are immoral and of bad character, It is in this way that an offering is not purified through either the donor or the recipients."

(4) "And how is an offering purified through both the donor and. the recipients? Here, the donor is virtuous and of good character, and the recipients too are virtuous and of good character. It is in this way that an offering is purified through both the donor and the recipients. "

"These are the four purifications of offerings."

​(Four ways of purifying an offering to a teacher.)

AN 4.79 Vaṇijja Sutta: Business

Then the Venerable Sariputta approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, (1) why is it that for one person here, the business he undertakes ends in failure?
(2) Why is it that for another the same kind of business does not fulfill his expectations?
(3) Why is it that for still another the same kind of business fulfills his expectations?
(4) And why is it that for still another the same kind of business surpasses his expectations?"

(1) "Here, Sariputta, someone approaches an ascetic or a brahmin and invites him to ask for what he needs, but does not give him what was requested. When he passes away from there, if he comes back to this world, whatever business he undertakes ends in failure."

(2) "Someone else approaches an ascetic or a brahmin and invites him to ask for what he needs. He gives it to him but does not fulfill his expectations. When he passes away from there, if he comes back to this world, whatever business he undertakes does not fulfill his expectations."

​(3) "Someone else approaches an ascetic or a brahmin and invites him to ask for what he needs. He gives it to him and fulfills his expectations. When he passes away from there, if he comes back to this world , whatever business he undertakes fulfills his expectations."

(4) "Someone else approaches an ascetic or a brahmin and invites him to ask for what he needs. He gives it to him and surpasses his expectations. When he passes away from there, if he comes back to this world , whatever business he undertakes surpasses his expectations. "

"This, Sariputta, is the reason why for one person here the business he undertakes ends in failure, for another the same kind of business does not fulfill his expectations, for still another the same kind of business fulfills his expectations, and for still another the same kind of business surpasses his expectations."

(Why for different people the same kind of business undertaking might fail or succeed.)

​AN 4.80 Kamboja Sutta: Kamboja

On one occasion the Blessed One was dwelling at Kosambi in Ghosita's Park . Then the Venerable Ananda approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, why is it that women do not sit in council, or engage in business, or go to Kamboja?"

"Ananda, women are prone to anger; women are envious; women are miserly; women are unwise. This is why women do not sit in council, engage in business, or go to Kamboja." 

(Ānanda asks the Buddha why females don’t attend council meetings, undertake business, or travel to Persia.)

​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The numerical discourses of the Buddha (Bhikkhu Bodhi)