V Asuras

V Asuras : Asura Vagga

AN 4.91 Asura Sutta: Asuras

"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The asura with a retinue of asuras, the asura with a retinue of devas, the deva with a retinue of asuras, and the deva with a retinue of devas.

(1) "And how , bhikkhus, is a person an asura with a retinue of asuras? Here, someone is immoral, of bad character, and his retinue is immoral, of bad character. It is in this way that someone is an asura with a retinue of asuras. "

(2) "And how is a person an asura with a retinue of devas? Here, someone is immoral, of bad character, but his retinue is virtuous, of good character. It is in this way that someone is an asura with a retinue of devas."

(3) "And how is a person a deva with a retinue of asuras? Here, someone is virtuous, of good character, but his retinue is immoral, of bad character. It is in this way that someone is a deva with a retinue of asuras."

(4) "And how is a person a deva with a retinue of devas? Here, someone is virtuous, of good character, and his retinue is virtuous, of good character. It is in this way that someone is a deva with a retinue of devas. "

"These, bhikkhus, are the four kinds of persons found existing in the world ."

(Demons and gods.)

AN 4.92 Paṭhamasamādhi Sutta: Concentration

(1) "Bhikkhus, there are these four kinds of persons found existing in the world . What four?
(1) Here, some person gains internal serenity of mind but not the higher wisdom of insight into phenomena.
(2) Some other person gains the higher wisdom of insight into phenomena but not internal serenity of mind.
(3) Still another gains neither internal serenity of mind nor the higher wisdom of insight into phenomena.
(4) And still another gains both internal serenity of mind and the higher wisdom of insight into phenomena. These are the four kinds of persons found existing in the world."

(Serenity and discernment.)

AN 4.93 Dutiyasamādhi Sutta: Concentration (2)

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) Here, some person gains internal serenity of mind but not the higher wisdom of insight into phenomena.
(2) Some other person gains the higher wisdom of insight into phenomena but not internal serenity of mind.
(3) Still another gains neither internal serenity of mind nor the higher wisdom of insight into phenomena.
(4) And still another gains both internal serenity of mind and the higher wisdom of insight into phenomena.

(1) "Bhikkhus, the person among these who gains internal serenity of mind but not the higher wisdom of insight into phenomena should base himself on internal serenity of mind and make an effort to gain the higher wisdom of insight into phenomena. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena. "

(2) "The person who gains the higher wisdom of insight into phenomena but not internal serenity of mind should base himself on the higher wisdom of insight into phenomena and make ah effort to gain internal serenity of mind. Then, some time later, he gains both the higher wisdom of insight into phenomena and internal serenity of mind."

(3) "The person who gains neither internal serenity of mind nor the higher wisdom of insight into phenomena should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to obtain both those wholesome -qualities. Just as one whose clothes or head had caught fire would put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to extinguish [the fire on] his clothes or head, so that person should put forth extraordinary desire, effort, zeal, enthusiasm , indefatigability, mindfulness, and clear comprehension to obtain both those wholesome qualities. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena. "

(4) "The person who gains both internal serenity of mind and the higher wisdom of insight into phenomena should base himself on those same wholesome qualities and make a further effort to reach the destruction of the taints. "

"These, bhikkhus, are the four kinds of persons found existing in the world ."

(Serenity and discernment should be developed.)

AN 4.94 Tatiyasamādhi Sutta: Concentration (3)

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) Here, bhikkhus, some person gains internal serenity of mind but not the higher wisdom of insight into phenomena.
(2) Some other person gains the higher wisdom of insight into phenomena but not internal serenity of mind:
(3) Still another gains neither internal serenity of mind nor the higher wisdom of insight into phenomena.
(4) And still another gains both internal serenity of mind and the higher wisdom of insight into phenomena.

(1) "Bhikkhus, the person among these who gains internal serenity of mind but not the higher wisdom of insight in to phenomena should approach one who gains the higher wisdom of insight into phenomena and inquiry of him : 'How , friend, should conditioned phenomena be seen? How should conditioned phenomena be explored? How should conditioned phenomena be discerned by insight?' The other then answers him as he has seen and understood the matter thus: Conditioned phenomena should be seen in such a way , explored in such a way, discerned by insight in such a way. Then, some time later, he gains both internal serenity of mind and the higher wisdom of insight into phenomena. "

(2) "The person who gains the higher wisdom of insight into phenomena but not internal serenity of mind should approach one who gains internal serenity of mind and inquire of him: 'How , friend, should the mind be steadied ? How should the mind be composed? How should the mind be unified? How should the mind be concentrated? The other then answers him as he has seen and understood the matter thus: 'The mind should be steadied in such a way, composed in such a way, unified in such a way, concentrated in such a way. Then, some time later, he gains both the higher wisdom of insight into phenomena and internal serenity of mind. "

(3) "The person who gains neither internal serenity of mind nor the higher wisdom of insight into phenomena should approach one who gains both and inquire of him: 'How , friend should the mind be steadied? How should the mind be composed? How should the mind be unified? How should the mind be concentrated? How should conditioned phenomena be seen? How should conditioned phenomena be explored? How should conditioned phenomena be discerned by insight?' The other then answers him as he has seen and Understood the matter thus: 'The mind should be steadied, in such a way, composed in such a way, unified in such a way, concentrated in such a way. Conditioned phenomena should be seen in such a way, explored in such a way, discerned by insight in such a way. Then, some time later, he gains both internal serenity o f mind and the higher wisdom of insight into phenomena. "

(4) "The person who gains both internal serenity of mind and the highest wisdom of insight into phenomena should base himself on those Same wholesome qualities and make a further effort for the destruction of the taints. "

"These, bhikkhus, are the four kinds of persons found existing in the world."

(To develop serenity and discernment, you should ask experienced practitioners.)

AN 4.95 Chavālāta Sutta: Cremation Brand

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) One who is practicing neither for his own welfare nor for the welfare of others;
(2) one who is practicing for the welfare of others but not for his own welfare;
(3) one who is practicing for his own welfare but not for the welfare of others and
(4) one who is practicing both for his own welfare and for the welfare of others.

(1) "Suppose, bhikkhus, a cremation brand was blazing at both ends and smeared with dung in the middle: it could not be used as timber either in the village or in the forest. Just like this, I say, is the person who is practicing neither for his own welfare nor for the welfare of others. "

(2) "Bhikkhus, the person among these who is practicing for the welfare of others but not for his own welfare is the more excellent and sublime of the [first] two persons. "

(3) The person practicing for his own welfare but not for the welfare of others is the more excellent and sublime of the [first] three persons.

(4) The person practicing both for his own welfare and for the welfare of others is the foremost, the best, the preeminent, the supreme, and the finest of these four persons. Just as from a cow comes milk, from milk curd , from curd butter, from butter ghee, and from ghee cream-of-ghee, which is reckoned the foremost of all these, so the person practicing both for his own welfare and for the welfare of others is the foremost, the best, the preeminent, the supreme, and the finest of these four persons. "

"These, bhikkhus, are the four kinds of persons found existing in the world."

(Practice to help yourself and others.)

AN 4.96 Rāgavinaya Sutta: Lust

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) One who is practicing for his own welfare but not for the welfare of others;
(2) one who is practicing for the welfare of others but not for his own welfare;
(3) one who is practicing neither for his own welfare nor for the welfare of others; and
(4) one who is practicing both for his own welfare and for the welfare of others. "

(1) "And how , bhikkhus, is a person practicing for his own welfare but not for the welfare of others? Here, some person practices to remove his own lust, hatred, and delusion but does not encourage others to remove their lust, hatred, and delusion. It is in this way that a person is practicing for his own welfare but not for the welfare of others."

(2) "And how is a person practicing for the welfare of others but not for his own welfare? Here, some person encourages others to remove their lust, hatred , and delusion, but does not practice to remove his own lust, hatred, and delusion. It is in this way that a person is practicing for the welfare of others but not for his own welfare. "

(3) "And how is a person practicing neither for his own welfare nor for the welfare of others? Here, some person does not practice to remove his own lust, hatred, and delusion, nor does he encourage others to remove their lust, hatred, and delusion. It is in this way that a person is practicing neither for his own welfare nor for the welfare of others. "

(4) "And how is a person practicing both for his own welfare and for the welfare of others? Here, some person practices to remove his own lust, hatred , and delusion, and he encourages others to remove their lust, hatred, and delusion. It is in this way that a person is practicing both for his own welfare and for the welfare of others. "

"These, bhikkhus, are the four kinds of persons found existing in the world."

(Practice to help yourself and others.)

AN 4.97 Khippanisanti Sutta: Quick-Witted

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) One who is practicing for his own welfare but not for the welfare of others;
(2) one who is practicing for the welfare of others but not for his own welfare;
(3) one who is practicing neither for his own welfare nor for the welfare of others; and
(4) one who is practicing both for his own welfare and for the welfare of others. "

(1) "And how , bhikkhus, is a person practicing for his own welfare but not for the welfare of others? Here, some person is quick in attending to wholesome teachings, is able, to retain in mind the teachings he has heard, and examines the meaning of the teachings he has retained. Having understood the meaning and the Dhamma, he practices in accordance with the Dhamma. However, he is not a good speaker with a good delivery; he is not gifted with speech that is polished, clear, articulate, expressive of the meaning; and he does not instruct, encourage, inspire, and gladden his fellow monks. It is in this way that a person is practicing for his own welfare but not for the welfare of others. "

(2) "And how is a person practicing for the welfare of others but not for his own welfare? Here, some person is not quick in attending to wholesome teachings, is unable to retain in mind the teachings he has heard, and does not examine the meaning of the teachings he has retained. Having no understanding of the meaning and the Dhamma, ,he does not practice in accordance with the Dhamma. However, he is a good speaker with a good delivery; he is gifted with speech that is polished, clear, articulate, expressive of the meaning; and he instructs, encourages, inspires, and gladdens his fellow monks. It is in this way that a person is practicing for the welfare of others but not for his own welfare. "

(3) "And how is a person practicing neither for his own welfare nor for the welfare of others? Here, some person is not quick in attending to wholesome teachings. . . he does not practice in accordance with the Dhamma. Moreover, he is not a good speaker with a good delivery .. - and he does not instruct, encourage, inspire, and gladden his fellow monks. It is in this way that a person is practicing neither for his own welfare nor for the welfare of others. "

(4) "And how is a person practicing both for his own welfare and for the welfare of others? Here, some person is quick in attending to wholesome teachings . . . he practices in accordance with the Dhamma. Moreover, he is a good speaker with a good delivery.:. and he instructs, encourages, inspires, and gladdens his fellow monks. It is in this way that a person is practicing both for his own welfare and for the welfare of others. "

"These, bhikkhus, are the four kinds of persons found existing in the world ."

(Practice to help yourself and others.)

AN 4.98 Attahita Sutta: One's Own Welfare

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) One who is practicing for his own welfare but not for the welfare of others;
(2) one who is practicing for the welfare of others but not for his own welfare;
(3) one who is practicing neither for his own welfare nor for the welfare of others; and
(4) one who is practicing both for his own welfare and for the welfare of others.

These are the four kinds of persons found existing in the world ."

(Practice to help yourself and others.)

AN 4.99 Sikkhāpada Sutta: Training Rules

"Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) One who is practicing for his own welfare but not for the welfare of others;
(2) one who is practicing for the welfare of others but not for his own welfare;
(3) one who is practicing neither for his own welfare nor for the welfare of others; and
(4) one who is practicing both for his own welfare and for the welfare of others. "

(1) "And how , bhikkhus, is a person practicing for his own welfare but not for the welfare of others? Here, some person himself abstains from the destruction of life but does not encourage others to abstain from the destruction of life. He him self abstains from taking what is not given but does not encourage others to abstain from taking what is not given. He himself abstains from sexual misconduct but does not encourage others to abstain from sexual misconduct. He himself abstains from false speech but does not encourage others to abstain from false speech. He himself abstains from liquor, wine, and intoxicants, the basis for heedlessness, but does not encourage others to abstain from them. It is in this way that a person is practicing for his own welfare but not for the welfare of others."

(2) ''And how is a person practicing for the welfare of others but not for his own welfare? Here, some person does not himself abstain from the destruction of life but he encourages others to abstain from the destruction of life ... . He does not himself abstain from liquor, wine, and intoxicants, the basis for heedlessness but he encourages others to abstain from them . It is in this way that a person is practicing for the welfare of others but not for his own welfare. "

(3) "And how is a person practicing neither for his own welfare nor for the welfare of others? Here, some person does not him self abstain from the destruction of life and does not encourage others to abstain from the destruction of life .. . . He does not him self abstain from liquor, wine, and intoxicants, the basis for heedlessness, and does not encourage others to abstain from them . It is in this way that a person is practicing neither for his own welfare nor for the welfare of others. "

(4) "And how is a person practicing both for his own welfare and for the welfare of others? Here, some person himself abstains from the destruction of life and encourages others to abstain from the destruction of life .. . . He him self abstains from liquor, wine, and intoxicants, the basis for heedlessness, and encourages others to abstain from them . It is in this way that he is practicing both for his own welfare and for the welfare of others. "

"These, bhikkhus, are the four kinds of persons found existing in the world."

(Practice to help yourself and others.)

AN 4.100 Potaliya Sutta: Potaliya

Then the wanderer Potaliya approached the Blessed One and exchanged greetings with him . When they had exchanged greetings and cordial talk the wanderer Potaliya sat down to one side, and the Blessed One then said to him : "Potaliya, there are these four kinds of persons found existing in the world. What four?

(1) Here, some person speaks dispraise of someone who deserves dispraise, and the dispraise is accurate, truthful, and timely; but he does not speak praise of someone who deserves praise, though the praise would be accurate, truthful, and timely.

(2) Some other person speaks praise of someone who deserves praise, and the praise is accurate, truthful, and timely; but he does not speak dispraise of someone who deserves dispraise, though the dispraise would be accurate, truthful, and timely.

(3) Still another person does not speak dispraise of someone who deserves dispraise, though the dispraise would be accurate, truthful, and timely; and he does not speak praise of someone w ho deserves praise, though the praise would be accurate, truthful, and timely.

(4) And still another person speaks dispraise of someone who deserves dispraise, and the dispraise is accurate, truthful, and timely; and he also speaks praise of someone w ho deserves praise, and the praise is accurate, truthful, and timely. These are the four kinds of persons found existing in the world. Now , Potaliya, which among these four kinds of persons seems to you the most excellent and sublime?"

"There are, Master Gotama, those four kinds of persons found existing in the world. Of those four, the one that seems to me the most excellent and sublime is the one who does not speak dispraise of someone Who deserves dispraise, though the dispraise would be accurate, truthful, and timely; and who does not speak praise of someone who deserves praise, though the praise would be accurate, truthful, and timely. For what reason? Because what excels, Master Gotama, is equanimity."

"There are, Potaliya, those four kinds of persons found existing in the world. Of those four, the one that is the most excellent and sublime is the one who speaks dispraise of someone who deserves dispraise, and the dispraise is accurate, truthful, and timely; and who also speaks praise of someone who deserves praise, and the praise is accurate, truthful, and timely. For what reason? Because what excels, Potaliya, is knowledge of the proper time to speak in any particular case."

"There are, Master Gotama, those four kinds of persons found existing in the world. Of those four, the one that seems to me the most excellent and sublime is the one who speaks dispraise of someone who deserves dispraise, and the dispraise is accurate, truthful, and timely; and who also speaks praise of someone who deserves praise, and the praise is accurate, truthful, and timely. For what reason ? Because what excels, Master Gotama, is knowledge of the proper time to speak in any particular case. "

"Excellent, Master Gotama! Excellent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a. lamp in the darkness so those with good eyesight can see forms. I now go for refuge to Master Gotama, to the Dhamma, and to the Sangha of bhikkhus. Let Master Gotama consider me a lay follower who from today has gone for refuge for life."

(Which is better: appropriate praise and criticism, or equanimity?)

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