"Bhikkhus, I will teach you about the bad person and the person inferior to the bad person; about the good person and the person superior to the good person. Listen and attend closely; I will speak ." "Yes, Bhante," those bhikkhus replied.
The Blessed One said this: (1) "And who, bhikkhus, is the bad person? Here, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. This is called the bad person."
(2) "And who is the person inferior to the bad person ? Here, someone himself destroys life and encourages others to destroy life; he himself takes what is not given and encourages others to take what is not given; he himself engages in sexual misconduct and encourages others to engage in sexual misconduct; he him self speaks falsely and encourages others to speak falsely; he himself indulges in liquor, wine, and intoxicants, the basis for heedlessness, and encourages others to indulge in liquor, wine, and intoxicants, the basis for heedlessness. This is the person inferior to the bad person. "
(3) "And who is the good person? Here, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine and intoxicants, the basis for heedlessness. This is called the good person. "
(4) "And who is the person superior to the good person? Here, someone himself abstains from the destruction of life and encourages others to abstain from the destruction of life; he himself abstains from taking what is not given and encourages others to abstain from taking what is not given; he himself abstains from sexual misconduct and encourages others to abstain from sexual misconduct; he himself abstains from false speech and encourages others to abstain from false speech; he himself abstains from liquor, wine, and intoxicants, the basis for heedlessness, and encourages others to abstain from liquor, wine, and intoxicants, the basis for heedlessness. This is called the person superior to the good person."
(A good person keeps precepts—including avoiding alcohol—for themselves, while a better person encourages others as well.)
AN 4.202 Assaddhasutta: Devoid of Faith
[Opening as in 4:201.] (1) "And who, bhikkhus, is the bad person? Here, someone is devoid of faith, morally shameless, morally reckless, deficient in learning, lazy, muddle-minded, and unwise. This is called the bad person."
(2) "And who is the person inferior to the bad person ? Here, someone is himself devoid of faith and encourages others to be devoid of faith; he is himself morally shameless and encourages others to be morally shameless; he is himself morally reckless and encourages others to be morally reckless; he is himself deficient in learning and encourages others to be deficient in learning; he is himself lazy and encourages others in laziness; he is himself muddle-minded and encourages others in being muddle-minded; he is himself unwise and encourages others in lack of wisdom . This is called the person inferior to the bad person. "
(3) "And who is the good person? Here, someone is endowed with faith, has a sense of m oral shame and moral dread ; and is learned, energetic, mindful, and wise. This is called the good person. "
(4) "And who is the person superior to the good person ? Here, someone is himself accomplished in faith and encourages others to be accomplished in faith; he himself has a sense of moral shame and encourages others in moral shame; he himself has moral dread and encourages others in moral dread ; he is himself learned and encourages others in learning; he is himself energetic and encourages others to arouse energy; he is himself mindful and encourages others to establish mindfulness; he is himself wise and encourages others to be accomplished in wisdom . This is called the person superior to the good person ."
(A good person has faith and other good qualities, while a better person encourages others to develop these.)
AN 4.203 Sattakammasutta: Seven Actions
[Opening as in 4:201] (1) "And who, bhikkhus, is the bad person? Here, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsehood, speaks divisively, speaks harshly, and indulges in idle chatter. "
(2) "And who is the person inferior to the bad person ? Here, someone himself destroys life and encourages others to destroy life . . . he himself indulges in idle chatter and encourages others to indulge in idle chatter. This is called the person inferior to the bad person."
(3) "And who is the good person? Here, someone abstains from the destruction of life... abstains from idle chatter. This is called the good person."
(4) "And who is the person superior to the good person ? Here, someone himself abstains from the destruction of life and encourages others to abstain from the destruction of life... he himself abstains from idle chatter and encourages others to abstain from idle chatter. This is called the person superior to the good person ."
(A good person keeps precepts—including avoiding various kinds of wrong speech—for themselves, while a better person encourages others as well.)
AN 4.204 Dasakammasutta: Ten Actions
[Opening as in 4:201] (1) "And who, bhikkhus, is the bad person? Here, someone destroys life ... indulges in idle chatter; he is full of longing, bears ill will, and holds wrong view. This is called the bad person. " (2) "And who is the person inferior to the bad person? Here, someone himself destroys life and encourages others to destroy life...he himself holds wrong view and encourages others in wrong view. This is called the person inferior to the bad person."
(3) "And who is the good person? Here, someone abstains from the destruction of life... abstains from idle chatter; he is without longing, of good will, and holds right view . This is called the good person." (4) "And who is the person superior to the good person ? Here, someone himself abstains from the destruction of life and encourages others to abstain from the destruction of life . . . he is himself without longing and encourages others in non-longing; he is himself of good will and encourages others in good will; he himself holds right view and encourages others in right view . This is called the person superior to the good person ."
(A good person practices the ten ways of wholesome deeds for themselves, while a better person encourages others as well.)
AN 4.205 Atthangikasutta: Eightfold
[Opening as in 4:201.] (1) "And who, bhikkhus, is the bad person? Here, someone is of wrong view , wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. This is called the bad person. "
(2) "And who is the person inferior to the bad person? Here, someone is himself of wrong view and encourages others in wrong view . . . he is himself of wrong concentration and encourages others in wrong concentration. This is called the person inferior to the bad person. "
(3) "And who is the good person? Here, someone is of right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called the good person."
(4) "And who is the person superior to the good person? Here, someone is himself of right view and encourages others in right view... he is himself of right concentration and encourages others in right concentration. This is called the person superior to the good person."
(A good person practices the eightfold path for themselves, while a better person encourages others as well.)
AN 4.206 Dasamaggasutta: Tenfold Path
[Opening as in 4:201]
(1) "And who, bhikkhus, is the bad person? Here, someone is of wrong view . . . wrong concentration, wrong knowledge, and wrong liberation. This is called the bad person. "
(2) "And who is the person inferior to the bad person? Here, someone is himself of wrong view and encourages others in wrong view... he is himself of wrong liberation and encourages others in wrong liberation. This is called the person inferior to the bad person."
(3) "And who is the good person? Here, someone is of right view... right concentration, right knowledge, and right liberation. This is called the good person. "
(4) "And who is the person superior to the good person? Here, someone is himself of right view and encourages others in right view... . he is himself of right liberation and encourages others in right liberation. This is called the person superior to the good person ."
(A good person practices the tenfold path for themselves, while a better person encourages others as well.)
AN 4.207 Pathamapapadhammasutta: Bad Character
(1) "Bhikkhus, I will teach you what is bad and what is worse than that bad. And I will teach you what is good and what is better than that good. Listen.. . . . . And what, bhikkhus, is bad? Here, someone destroys life... and holds wrong view . This is called bad. "
(2) "And what is worse than that bad? Here, someone him self destroys life and encourages others to destroy life... he himself holds wrong view and encourages others in wrong view. This is called what is worse than that bad. "
(3) "And what is good ? Here, someone abstains from the destruction of life... and holds right view. This is called good. "
(4) "And what is better than that good? Here, someone himself abstains from the destruction of life and encourages others to abstain from the destruction of life . . . he himself holds right view and encourages others in right view. This is called w hat is better than that good ."
(It’s good to practice the ten ways of wholesome deeds and to encourage others.)
AN 4.208 Dutiyapapadhammasutta: Bad Character (2) [Opening as in 4:207]
(1) "And what, bhikkhus, is bad? Here, someone is of wrong view... wrong liberation. This is called bad. " (2) "And w hat is worse than that bad? Here, someone is himself of wrong view and encourages others in wrong view... he is himself of wrong liberation and encourages others in wrong liberation. This is called what is worse than that bad. " (3) "And what is good ? Here, someone is of right view... of right liberation. This is called good. " (4) "And what is better than that good? Here, someone is himself of right view and encourages others in right view... he is himself of right liberation and. encourages others in right liberation. This is called what is better than that good."
(It’s good to practice the tenfold path and to encourage others.) AN.209 Tatiyapapadhammasutta: Bad Character (3)
"Bhikkhus, I will teach you about one of bad character and about one of still worse character. I will teach you about one of good character and about one of still better character. Listen___ (1) "And who, bhikkhus, is of bad character? Here, someone destroys life... and holds wrong view . This is called one of bad character. "
(2) "And who is one of still worse character? Here, someone himself destroys life and encourages others to destroy life... he holds wrong view himself and encourages others in wrong view. This is called one of still worse character."
(3) "And what is one of good character? Here, someone abstains from the destruction of life... and holds right view . This is called one of good character. "
(4) "And what is one of still better character? Here, someone himself abstains from the destruction of life and encourages others to abstain from the destruction of life... he himself holds right view and encourages others in right view. This is called one of still better character." (It’s good character to practice the ten ways of wholesome deeds and to encourage others.)
AN 4.210 Catutthapapadhammasutta: Bad Character (4)
[Opening as in 4:209] (1) "And what, bhikkhus, is one of bad character? Here, someone is of wrong view... of wrong liberation. This is called one of bad character." (2) "And what is one of still worse character? Here, someone is himself of wrong view and encourages others in wrong view... he is him self of wrong liberation and encourages others in wrong liberation. This is called one of still worse character. " (3) "And what is one of good character? Here, someone is of right view . . . of right liberation. This is called one of good character. " (4) "And what is one of still better character? Here, someone is himself of right view and encourages others in right view . . . he is himself of right liberation and encourages others in right liberation. This is Called one of still better character."
(It’s good character to practice the tenfold path and to encourage others.)
II. Adornments of the Assembly
AN 4.211 Parisasutta: Assembly
"Bhikkhus, these four are blemishes of an assembly. What four? A bhikkhu who is immoral, of bad character; a bhikkhuni who is immoral, of bad Character; a male lay follower who is immoral, of bad character; and a female lay follower who is immoral, of bad character. These four are blemishes of an assembly. "
"Bhikkhus, these four are adornments of an assembly. What four? A bhikkhu who is virtuous, of good character; a bhikkhuni w ho is virtuous, of good character; a male lay follower who is virtuous, of good character; and a female lay follower who is virtuous, of good character. These four are adornments of an assembly."
(Good people light up an assembly.)
AN 4.212 Ditthisutta: View
"Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? Bodily misconduct, verbal misconduct, mental misconduct, and wrong view. One possessing these four qualities is deposited in hell as if brought there. "
"Bhikkhus, one possessing four qualities is deposited in heaven as if brought there. What four? Bodily good conduct, verbal good conduct, mental good conduct, and right view ."
"One possessing these four qualities is deposited in heaven as if brought there."
(Conduct and view determine rebirth.)
AN 4.213 Akatannutasutta: Ingratitude
"Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? Bodily misconduct, verbal misconduct, mental misconduct, and ingratitude or non-thankfulness. One possessing these four qualities is deposited in hell as if brought there. "
"Bhikkhus, one possessing four qualities is deposited in heaven as if brought there. What four? Bodily good conduct, verbal good conduct, mental good conduct, and gratitude or thankfulness- One possessing these four qualities is deposited in heaven as if brought there."
(Conduct and gratitude determine rebirth.)
AN 4.214 Panatipatisutta: Destruction, of Life
[4:214-19 follow the same pattern as 4:213, with the following qualities respectively responsible for rebirth in hell and heaven.] .. One destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely.... .. One abstains from the destruction of life, from taking what is not given, from sexual misconduct, and from false speech"
(Precepts determine rebirth.)
AN 4.215 Pathamamagga sutta: Path (1)
"... One is of wrong view , wrong intention, wrong speech, and wrong action.... .. One is of right view , right intention, right speech, and right action "
(Initial path factors determine rebirth.)
AN 4.216 Dutiyamagga sutta: Path (2)
.. One is of wrong livelihood, wrong effort, wrong mindfulness, and wrong concentratio n .. . . "... One is of right livelihood, right effort, right mindfulness, and right concentration. ..."
(Subsequent path factors determine rebirth.)
AN 4.217 Pathamavoharapathasutta: Courses of Expression (1)
"... One says that one has seen what one has not seen; one says that one has heard what one has not heard; one says that one has sensed what one has not sensed; one says that one has cognized what one has not cognized ..."... One says that one has not seen what one has not seen; one says that one has not heard what one has not heard; one says that one has not sensed w hat one has not sensed; one says that one has not cognized what one has not cognized .. .."
(Truth and untruth determine rebirth.)
AN 4.218 Dutiyavoharapatha sutta: Courses of Expression (2)
"... One says that one has not seen what one has seen; one says that one has not heard what one has heard ; one says that one has not sensed what one has sensed; one says that one has not cognized what one has cognized.... "... One says that one has seen what one has seen; one says that one has heard what one has heard ; one says that one has sensed what one has sensed; one says that one has cognized w h at one has cognized "
(Truth and untruth determine rebirth.)
AN 4.219 Ahirikasutta: Morally Shameless
. .One is devoid of faith, immoral, morally shameless, and morally reckless...... .. One is endowed with faith, virtuous, and has a sense of moral shame and moral dread...."
(Faith and other qualities determine rebirth.)
AN 4.220 Dussilasutta: Unwise
"Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? One is devoid of faith, immoral, lazy, and unwise. One possessing these four qualities is deposited in hell as if brought there. "
"Bhikkhus, one possessing four [other] qualities is deposited in heaven as if brought there. What four? One is endowed with faith, virtuous, energetic, and wise. One possessing these four qualities is deposited in heaven as if brought there."
(Faith and other qualities determine rebirth.)
III Good Conduct
AN 4.221 Duccaritasutta: Misconduct
"Bhikkhus, there are these four kinds of verbal misconduct. What four? False speech, divisive speech, harsh speech, and idle chatter. These are the four kinds of verbal misconduct. "
"Bhikkhus, there are these four kinds of verbal good conduct. What four? Truthful speech, non-divisive speech, gentle speech, and judicious speech. These are the four kinds of verbal good conduct."
(Good speech and bad speech.)
AN 4.222 Ditthisutta: View
"Bhikkhus, possessing four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? Bodily misconduct, verbal misconduct, mental misconduct, and wrong view. Possessing, these four qualities . . , he generates much demerit. "
"Bhikkhus, possessing, four [other] qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? Bodily good conduct, verbal; good conduct, mental good conduct, and right view . Possessing these four qualities. . . he generates much merit."
(Things that keep you spiritually healthy, including view.) AN 4.223 Akaannutasutta: Ingratitude
"Bhikkhus, possessing four qualities, the foolish, incompetent, bad person maintains him self in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? Bodily misconduct, verbal misconduct, mental misconduct, and ingratitude or non-thankfulness. Possessing these four qualities... he generates much demerit. "
"Bhikkhus, possessing four [other] qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? Bodily good conduct, verbal good conduct, mental good conduct, and gratitude or thankfulness. Possessing these four qualities . . . he generates much merit."
(Things that keep you spiritually healthy, including gratitude.)
AN 4.224 Panatipatisutta: Destruction of Life
"... He destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely.... .. He abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, and abstains from false speech...."
AN 4.225 Pathamamagga sutta: Path (1)
"... He is of wrong view, wrong intention, wrong speech, and wrong action.... "... He is of right view, right intention, right speech, and right action...."
AN 4.226 Dutiyamaggasutta: Path (2)
"... He is of wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration.. . . "... He is of right livelihood, right effort, right mindfulness, and right concentration.. . . "
AN 4.227 Pathamavoharapathasutta: Courses of Expression (1)
"... He says that he has seen w hat he has not seen; he says that ' he has heard what he has not heard; he says that he has sensed what he has not sensed; he says that he has cognized what he. . has not cognized___ "... He says that he has not seen what he has not seen; he says that he has not heard what he has not heard; he says that he has not sensed what he has not sensed; he says that he has not cognized w hat he has not cognized...."
AN 4.228 Dutiyavoharapathasutta: Courses of Expression (2)
"... He says that he has not seen what he has seen; he says that he has not heard what he has heard ; he says that he has not sensed what he has sensed; he says that he has not cognized w hat he has cognized---- . He says that he has seen what he has seen; he says that he has heard what he has heard; he says that he has sensed what he has sensed; he says that he has cognized w h at he has cognized— "
AN 4.229 Ahirikasutta: Morally Shameless
"... He is devoid of faith, immoral, morally shameless, and m orally reckless.: . . ".. He is endowed with faith, virtuous, and has a sense of moral shame and moral dread.. .
AN 4.230 Duppannasutta: Unwise
"Bhikkhus, possessing four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What tour? He is devoid of faith, immoral, lazy, and unwise. Possessing these four qualities. . . he generates much demerit."
"Bhikkhus, possessing four [other] qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? He is endowed with faith, is virtuous, energetic, and wise. Possessing these four qualities . . . he generates much merit."
AN 4.231 Kavisutta: Poets
"Bhikkhus, there are these four kinds of poets. What four? The reflective poet, the narrative poet, the didactic poet; and the inspirational poet, These are the four kinds of poets."
IV. Kamma AN 4.232 Samkhittasutta: In Brief
"Bhikkhus, there are these four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge. What four? There is dark kamma with dark result; there is bright kamma with bright result; there is dark-and-bright kamma with dark-and-bright result; and there is kamma that is neither dark nor bright with neither-dark -nor-bright result, kamma that leads to the destruction of kamma. These are the four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge."
(Karma that’s dark, bright, both, and neither.)
AN 4.233 Vittharasutta: In Detail
"Bhikkhus, there are these four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge. What four? There is dark kamma with dark result; there is bright kamma with bright result; there is dark-and-bright kamma with dark-and-bright result; and there is kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma.
(1) "And what, bhikkhus, is dark kamma with dark result? Here, someone performs an afflictive bodily volitional activity, an afflictive verbal volitional activity, an afflictive mental volitional activity. As a consequence, he is reborn in an afflictive world. When he is reborn in such a world , afflictive contacts touch him . Being touched by afflictive contacts, he feels afflictive feelings, exclusively painful, as in the case of hell beings. This is called dark kamma with dark result."
(2) "And what is bright kamma with bright result? Here, someone performs a non-afflictive bodily volitional activity, a non-afflictive verbal volitional activity, a non-afflictive mental volitional activity. As a consequence he is reborn in a non-afflictive world . When he is reborn in such a world , non-afflictive contacts touch him. Being touched by non-afflictive contacts, he feels non-afflictive feelings, exclusively pleasant, as in the case of the devas of refulgent glory. This is called bright kamma with bright result. "
(3) "And what is dark-and-bright kamma with dark and bright result? Here, someone, performs a bodily volitional activity that is both afflictive and non-afflictive, a verbal volitional activity that is both afflictive and non-afflictive, a, mental volitional activity that is both afflictive and hon-afflictive. As a consequence he is reborn in a world that is both afflictive and non-afflictive. When he is reborn in such a world , contacts that are both afflictive and non-afflictive touch him . Being touched by contacts that are both afflictive and non-afflictive, he feels feelings that are both afflictive and non-afflictive, mingled pleasure and pain, as in the case of human beings and some devas and some beings in the lower worlds. This is called dark -and -bright kamma with dark-and-bright result. "
(4) "And what is kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma? The volition for abandoning the kind of kamma that is dark with dark result, the volition for abandoning the kind of kamma that is bright with bright result, and the volition for abandoning the kind of kamma that is dark and bright with dark -and -bright result: this is called kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma."
"These, bhikkhus, are the four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge."
(Karma that’s dark, bright, both, and neither.)
AN 4.234 Sonakayanasutta: Sonakayana
Then the brahmin Sikhamoggallana approached the Blessed One and exchanged greetings with him.... Then, sitting to one side, he said to the Blessed One: "In earlier days, Master Gotama, a long time ago, the brahmin student Sonakayana approached me and said: 'The ascetic Gotama prescribes the desistance from all kamma. But by prescribing the desistance from all kamma, he advocates the annihilation of the world. This world , sir, which has kamma as its substance, continues through the undertaking of kamma .'"
[The Blessed One:] "I do not recall even seeing the brahmin student Sonakayana, brahmin. How then could there have been such a discussion? There are, brahmin, these four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge. What four?" [The rest of the sutta is identical with 4:233]
(A brahmin accuses the Buddha of being an annihilationist.)
AN 4.235 Pathamasikkhapadasutta: Training Rules (1)
[Opening as in 4:233.] (1) "And what, bhikkhus, is dark kamma with dark result? Here, someone destroys life, takes what is not given, engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness. This is called dark kamma with dark result. "
(2) "And what is bright kamma with bright result? Here, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, and abstains from liquor, wine, and intoxicants, the basis for heedlessness. This is called bright kamma with bright result."
(3) "And what is dark-and-bright kamma with dark-and-bright result? Here, someone performs a bodily volitional activity that is both afflictive and non-afflictive, a verbal volitional activity that is both afflictive and non-afflictive, a mental volitional activity that is both afflictive and non-afflictive. As a consequence, he is reborn in a world that is both afflictive and non-afflictive. When he is reborn in such a world , contacts that are both afflictive and non-afflictive touch him . Being touched by contacts that are both afflictive and non-afflictive he feels feelings that are both afflictive and non-afflictive, mingled pleasure and pain, as in the case of human beings and some devas and some beings in the lower worlds. This is called dark-and-bright kamma with dark-and-bright result. "
(4) "And what is kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma? The volition for abandoning the kind of kamma that is dark with dark result, the volition for abandoning the kind of kamma that is bright with bright result, an d the volition for abandoning the kind of kamma that is dark and bright with dark-and-bright result: this is called kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma. "
"These, bhikkhus, are the four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge." (Karma that’s dark, bright, both, and neither, explained with the precepts.)
AN 4.236 Dutiyasikkhapadasutta: Training Rules (2)
[Opening as in 4:233]
(1) "And what, bhikkhus, is dark kamma with dark result? Here, someone takes his mother's life, takes his father's life, takes an arahant's life, with a mind of hatred sheds the Tathagata's blood, or creates a schism in the Sangha. This is called dark kamma with dark result. "
(2) "And what is bright kamma with bright result? Here, someone abstains from the destruction of life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from divisive speech, abstains from harsh speech, and abstains from idle chatter; he is without longing, of good will, and holds right view . This is called bright kamma with bright result. "
(3) " And what is dark-and-bright kamma with dark -and - bright result? . . . [as in 4:235]. This is called dark -and -bright kamma with dark-and-bright result."
(4) "And what is kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma? . . . [as in 4:235]... this is called kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma. "
"These, bhikkhus, are the four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge."
(Karma that’s dark, bright, both, and neither, explained with the grave violations and the paths of wholesome deeds.) AN 4.237 Ariyamaggasutta: Noble Path
"Bhikkhus, there are these four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge. What four? [All as in 4:233 down to:] "And what is kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma? Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration: this is called kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma. "
"These, bhikkhus, are the four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge."
(Karma that’s dark, bright, both, and neither, explained with the noble eightfold path.)
AN 4.238 Bojjhangasutta: Enlightenment Factors
"Bhikkhus, there are these four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge. What four? [All as in 4:233 down to:] "And what is kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity: this is called kamma that is neither dark nor bright with neither-dark-nor-bright result, kamma that leads to the destruction of kamma. "
"These, bhikkhus, are the four kinds of kamma proclaimed by me after I realized them for myself with direct knowledge."
(Karma that’s dark, bright, both, and neither, explained with the awakening factors.)
AN 4.239 Savajjasutta: Blameworthy
"Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? Blameworthy bodily action, blameworthy verbal action, blameworthy mental action, and blameworthy view . One possessing these four qualities is deposited in hell as if brought there. "
"Bhikkhus, one possessing four qualities is deposited in heaven as if brought there. What four? Blameless bodily action, blameless verbal action, blameless mental action, and blameless view . One possessing these four qualities is deposited in heaven as if brought there."
(Blameworthy or blameless deeds and view determine rebirth.)
AN 4.240 Abyabajjhasutta: Non-Afflictive
''Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? Afflictive bodily action, afflictive verbal action, afflictive mental action, and afflictive view . One possessing these four qualities is deposited in hell as if brought there. "
"Bhikkhus, one possessing four qualities is deposited in heaven as if brought there. What four? Non-afflictive bodily action, non-afflictive verbal action, non-afflictive mental action, and non-afflictive view . One possessing these four qualities is deposited in heaven as if brought there."
(Hurtful or pleasing deeds and view determine rebirth.)
AN 4.241 Samanasutta: Ascetics
"Bhikkhus, 'only here is there an ascetic, a second ascetic, a third ascetic, and a fourth ascetic. The other sects are empty of ascetics.' It is in such a way that you should rightly roar your lion's roar. (1) "And what, bhikkhus is the first ascetic? Here, with the utter destruction of three fetters, a bhikkhu is a stream -enterer, no longer subject to [rebirth in] the lower world, fixed in destiny, heading for enlightenment This is the first ascetic. "
(2) "And what is the second ascetic? Here, with the utter destruction of three fetters and with the diminishing of greed, hatred, and delusion, a bhikkhu is a once-returner who, after coming back to this world only one more time, will make an end of suffering. This is the second ascetic. "
(3) "And what is the third ascetic? Here, with the utter destruction of the five lower fetters, a bhikkhu is of spontaneous birth, due to attain final nibbana there without returning from that world. This is the third ascetic. "
(4) "And what is the fourth ascetic? Here, with the destruction of the taints, a bhikkhu has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. This is the fourth ascetic. "
"Bhikkhus, 'only here is there an ascetic, a second ascetic, a third ascetic, and a fourth ascetic. The other sects are empty of ascetics.' It is in such a way that you should rightly roar your lion's roar."
(Four kinds of ascetics found only in the Buddha’s teaching.)
AN 4.242 Sappurisanisamsasutta: Benefits of a Good Person
"Bhikkhus, by relying on a good person, four benefits are to be expected. What four? One grows in noble virtuous behavior; one grows in noble concentration; one grows in noble wisdom ; and one grows in noble liberation. By relying on a good person, these four benefits are to be expected ."
(Relying on a good person brings four benefits.)
V Perils of Offenses AN 4.243 Samghabhedakasutta: Schism
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 , and sat down to one side. The Blessed One then said to him: "Has that disciplinary issue been settled yet, Ananda?" "How could that disciplinary issue be settled, Bhante? The Venerable Anuruddha's pupil Bahiya is still fully intent on creating a schism in the Sangha, but the Venerable Anuruddha doesn't think of saying even a single word about it."
"But, Ananda, when has Anuruddha ever concerned himself with disciplinary issues in the midst of the Sangha? Shouldn't you, and Sariputta and Moggallana, settle any disciplinary issues that arise? "
"Seeing these four advantages, Ananda, an evil bhikkhu delights in a schism in the Sangha. What four? (1) "Here, an evil bhikkhu is immoral, of bad character, impure, of suspect behavior, secretive in his actions, not an ascetic though claiming to be one, not a celibate though claiming to be one, inwardly rotten, corrupt, depraved. It occurs to him: 'If the bhikkhus find out that I am immoral. . . depraved , and they are united, they will expel me, but if they are divided into factions they won't expel me. Seeing this first advantage, an evil bhikkhu delights in a schism in the Sahgha. "
(2) "Again, an evil bhikkhu holds wrong view; he resorts to an extremist view . It o ccurs to him: 'If the bhikkhus find out that I hold wrong view , that I resort to an extremist view , and they are united, they will expel me, but if they are divided into factions they won't expel me.' Seeing this second advantage, an evil bhikkhu delights in a schism in the Sangha. "
(3) "Again, an evil bhikkhu is of wrong livelihood; he earns his living by wrong livelihood. It occurs to him: 'If the bhikkhus find out that I am of wrong livelihood and earn my living by wrong livelihood, and they are united, they will expel me, but if they are divided into factions they won't expel me.' Seeing this third advantage, an evil bhikkhu delights in a schism in the Sangha. "
(4) "Again, an evil bhikkhu is desirous of gain, honor, and admiration. It occurs to him : 'If the bhikkhus find out that I am desirous of gain, honor, and admiration, and they are united, they will not honor, respect, esteem , and venerate me; but if they are divided into factions they, will honor, respect, esteem , and venerate me.' Seeing this fourth advantage, an evil bhikkhu delights in a schism in the Sangha. "
"Seeing these four advantages, Ananda, an evil bhikkhu delights in a schism in the Sangha. "
(A bad monk enjoys schism in the Saṅgha.)
AN 4.244 Apattibhayasutta: Offenses
"Bhikkhus, there are these four perils of offenses. What four? (1) "Suppose, bhikkhus, they were to arrest a thief, a criminal, and show him to the king, saying: 'Your majesty, this is a thief, a criminal. Let your majesty impose a penalty on him .' The king would say to them : 'Go, sirs, and tie this man's arms tightly behind his back with a strong rope, shave his head, and lead him around from street to street, from square to square, to the ominous beating of a drum . Then take him out through the south gate and behead him south of the city.' The king's men would do as instructed and behead that man south of the city. A man standing on the sidelines might think: 'Truly, this man must have committed an evil deed, reprehensible, punishable by beheading, insofar as the king's men tied his arms tightly behind his back with a strong rope... and beheaded him south of the city. Indeed, I should never do such an evil deed, reprehensible, punishable by beheading.' "
"So too, w hen a bhikkhu or bhikkhuni has set up such a keen perception of peril in regard to the parajika offenses, it can be expected that one who has never yet committed a parajika offense will not commit one; and one who has committed such an offense will make amends for it in accordance with the Dhamma."
(2) "Suppose, bhikkhus, a man were to wrap himself in a black cloth, loosen his hair, put a club on his shoulder, and tell a large crowd of people: 'Worthy sirs, I have committed an evil deed, reprehensible, punishable by clubbing. Let me do whatever will make you pleased with me. A man standing on the sidelines might think: 'Truly, this man must have committed an evil deed, reprehensible, punishable by clubbing, insofar as he has wrapped himself in a black cloth, loosened his hair, put a club on his shoulder, and tells a large crowd of people: "Worthy sirs, I have committed an evil deed, reprehensible, deserving a clubbing. Let me do whatever will make you pleased with me. " Indeed, I should never do such an evil deed, reprehensible, punishable by clubbing."
"So too, when a bhikkhu or bhikkhuni has set up such a keen perception of peril in regard to the sanghadisesa offenses, it can be expected that one who has never yet committed a sanghadisesa offense will not commit one, and one who has committed such an offense will make amends for it in accordance with the Dhamma."
(3) "Suppose, bhikkhus, a man were to wrap himself in a black cloth, loosen his hair, put a sack of ashes on his shoulder, and tell a large crowd of people: 'Worthy sirs, I have committed an evil deed, reprehensible, punishable by a sack of ashes. Let me do whatever will make you pleased with me.' A man standing on the sidelines might think: 'Truly, this man must have committed an evil deed, reprehensible, punishable by a sack of ashes, insofar as he has wrapped himself in a black cloth, loosened his hair, put a sack of ashes on his shoulder, and tells a large crowd of people: "Worthy sirs, I have committed an evil deed, reprehensible, punishable by a sack of ashes. Let me do whatever will make you pleased with me." Indeed, I should never do such an evil deed, reprehensible, [to be punished with] a sack of ashes."
"So too, when a bhikkhu or bhikkhuni has set up such a keen perception of peril in regard to the pacittiya offenses, it can be expected that one who has never yet committed a pacittiya offense will not commit one, and one who has committed such an offense will make amends for it in accordance with the Dhamma."
(4) "Suppose, bhikkhus, a man were to wrap himself in a black cloth, loosen his hair, and tell a large crowd of people: 'Worthy sirs, I have committed an evil deed, reprehensible, censurable. Let me do whatever will make you pleased with me. ' A man standing on the sidelines might think: 'Truly, this man must have committed an evil deed, reprehensible, censurable, insofar as he has wrapped himself in a black cloth, loosened his hair, and tells a large crowd of people: "Worthy sirs, I have committed an evil deed, reprehensible, censurable. Let me do whatever will make you pleased with me." Indeed, I should never do such an evil deed, reprehensible, censurable."
"So too, when a bhikkhu or bhikkhuni has set up such a keen perception of peril in regard to the patidesaniya offenses, it can be expected that one who has never yet committed a patidesaniya offense will not commit one, and one who has committed such an offense will make amends for it in accordance with the Dhamma."
"These, bhikkhus, are the four perils of offenses."
(A monk fears offenses just as someone would fear punishment.)
AN 4.245 Sikkhanisamsasutta: Training
"Bhikkhus, this spiritual life is lived with the training, as its benefit, with wisdom as its supervisor, with liberation as its core, and with mindfulness as its authority. (1) "And how , bhikkhus, is training its benefit? Here, the training pertaining to proper conduct has been prescribed by me to my disciples so that those without confidence gain confidence and those with confidence in crease [in their confidence]. One takes up this training pertaining to proper conduct in just the way that I have prescribed it to my disciples, keeping it unbroken, flawless, unblemished, and unblotched, so that those without confidence gain confidence and those with confidence increase [in their confidence]. Having undertaken them , one trains in the training rules. "
"Again , the training fundamental to the spiritual life has been prescribed by me to my disciples for the utterly complete destruction of suffering. One take up this training fundamental to the spiritual life in just the way that I have prescribed it to my disciples for the utterly complete destruction of suffering, keeping it unbroken, flawless, unblemished, and unblotched. Having undertaken them , one trains in the training rules. It is in this way that the training is its benefit. "
(2) "And how is wisdom its supervisor? Here, the teachings have been taught by me to my disciples for the utterly complete destruction of suffering. One scrutinizes those teachings with wisdom in just the way that I have taught them to my disciples for the utterly complete destruction of suffering. It is in this way that wisdom is its supervisor."
(3) "And how is liberation its core? Here, the teachings have been taught by me to my disciples for the utterly complete destruction of suffering. Through liberation one experiences those teachings in just the way that I have taught them to my disciples for the utterly complete destruction of suffering. It is in this way that liberation is its core."
(4) "And how is mindfulness its authority? One's mindfulness is well established internally thus: In just such a way I will fulfill the training pertaining to good conduct that I have not yet fulfilled or assist with wisdom in various respects the training pertaining to good conduct that I have fulfilled. And one's mindfulness is well established internally thus: In just such a way I will fulfill the training pertaining to the fundamentals of the spiritual life that I have not yet fulfilled or assist with wisdom in various respects the training pertaining to the fundamentals of the spiritual life that I have fulfilled. And one's mindfulness is well established internally thus: In just such a way I will scrutinize with wisdom the teachings that I have not yet scrutinized or assist with wisdom in various respects the teachings that I have scrutinized .' And one's mindfulness is well established internally thus: In just such a way I will experience through liberation the Dhamma that I have not yet experienced or assist with wisdom in various respects the Dhamma that I have experienced.' It is in this way that mindfulness is its authority. "
"Thus when it was said: 'Bhikkhus, this spiritual life is lived with the training as its benefit, with wisdom as its supervisor, with liberation as its core, and with mindfulness as its authority,' if is because of this that this was said ."
(How training benefits, wisdom oversees, freedom is the heart, and mindfulness is in charge.)
AN 4.246 Seyyasutta: Lying Down
"Bhikkhus, there are these four postures for lying down. What four? The corpse's posture, the sensualist's posture, the lion's posture, and the Tathagata's posture. (1) "And what is the corpse's posture? Corpses usually lie flat on their backs. This is called the corpse's posture. " (2) "And what is the sensualist's posture? The sensualist usually lies on his left side. This is called the sensualist's posture. " (3) '"And what is the lion's posture? The lion, the king of beasts, lies down on his right side, having covered one foot with the other and tucked his tail in between his thighs. When he awakens, he raises his front quarters and looks back at his hind quarters. If the lion sees any disorderliness or distension of his body, he is displeased. If he does not see any disorderliness or distension of his body, he is pleased. This is called the lion's posture. "
(4) "And what is the Tathagata's posture? Here, secluded from sensual pleasures, secluded from unwholesome states, the Tathagata enters and dwells in the first jhana... the fourth jhana. This is called the Tathagata's posture. "
"These are the four postures."
(How a corpse, a hedonist, a lion, and a Buddha go to sleep.)
AN 4.247 Thuparahasutta: Worthy of a Stupa
"Bhikkhus, these four are worthy of a stupa. What four? The Tathagata, the Arahant, the Perfectly Enlightened One; a paccekabuddha; a Tathagata's disciple; and a universal monarch. These four are worthy of a stupa."
(Four people worthy of a pagoda.)
AN 4.248 Pannavuddhisutta: The Growth of Wisdom
"Bhikkhus, these four things lead to the growth of wisdom. What four? Association with good persons, hearing the good Dhamma, careful attention, and practice in accordance with the Dhamma. These four things lead to the growth of wisdom."
AN 4.249 Bahukarasutta: Helpful
"Bhikkhus, these four things are helpful to a human being. What four? Association with good persons, hearing the good Dhamma, careful attention, and practice in accordance with the Dhamma. These four things are helpful to a human being."
AN 4.250 Pathamavoharasutta: Declarations
(1) "Bhikkhus, there are these four ignoble declarations. What four? Saying that one has seen what one has not seen, saying that one has heard what one has not heard, saying that one has sensed what one has not sensed, saying that one has cognized what one has not cognized. There are these four ignoble declarations."
AN 4.251 Dutiyavoharasutta: Declarations (2)
"Bhikkhus, there are these four noble declarations. What four? Saying that one has not seen what one has not seen, saying that one has not heard what one has not heard , saying that one has not sensed what one has not sensed, saying that one has not cognized what one has not cognized . There are these four noble declarations."
AN 4.252 Tatiyavoharasutta: Declarations (3)
"Bhikkhus, there are these four ignoble declarations. What four? Saying that one has not seen what one has seen, saying that one has not heard what one has heard, saying that one has not sensed w hat one has sensed, saying that one has not cognized w hat one has cognized. There are these four ignoble declarations." AN 4.253 Catutthavoharasutta: Declarations (4)
"Bhikkhus, there are these four noble declarations. What four? Saying that one has seen what one has seen, saying that one has heard what one has heard, saying that one has sensed what one has sensed, saying that one has cognized what one has cognized. There are these four noble declarations."
VI Direct Knowledge
AN 4.254 Abhinnasutta: Direct Knowledge
"Bhikkhus, there are these four things. What four? (1) There are things to be fully understood by direct knowledge. (2) There are things to be abandoned by direct knowledge. (3) There are things to be developed by direct knowledge. (4) There are things to be realized by direct knowledge.
(1) "And what, bhikkhus, are the things to be fully understood by direct knowledge? The five aggregates subject to clinging. These are called the things to be fully understood by direct know ledge. (2) "And what are the things to be abandoned by direct knowledge? Ignorance and craving for existence. These are called the things to be abandoned by direct knowledge. (3) "And what are the things to be developed by direct knowledge? Serenity and insight. These are called the things to be developed by direct knowledge. (4) "And what are the things to be realized by direct knowledge? True knowledge and liberation. These are called the things to be realized by direct knowledge. " "These, bhikkhus, are the four things."
(Things that are to be fully known, given up, developed, and realized through insight.)
AN 4.255 Pariyesanasutta: Quests
"Bhikkhus, there are these four ignoble quests. What four? (1) Here, someone who is himself subject to old age seeks only what is subject to old age; (2) who is himself subject to illness seeks only what is subject to illness; (3) who is him self subject to death seeks only what is subject to death; and (4) who is himself subject to defilement seeks only what is subject to defilement. These are the four ignoble quests. "
"There are, bhikkhus, these four noble quests. What four? (1) Here, someone who is himself subject to old age, having understood the danger in what is subject, to old age, seeks the unaging ;‘unsurpassed security from bondage, nibbana; (2) who is himself subject to illness, having understood the danger in what is subject to illness, seeks the illness-free, unsurpassed security from bondage, nibbana; (3) who is himself subject to death, having understood the danger in what is subject to death, seeks the deathless, unsurpassed security from bondage, nibbana; (4) who is himself subject to defilement, having understood the danger in-what is subject to defilement, seeks the undefiled, unsurpassed security from bondage, nibbana. These are the four noble quests."
(Noble and ignoble searches.)
AN 4.256 Sanghavatthusutta: Sustaining
"Bhikkhus, there are these four means of sustaining a favorable relationship. What four? Giving, endearing speech, beneficent conduct, and impartiality. These are the four means of sustaining a favorable relationship."
(How to gather and sustain a community.)
AN 4.257 Malukyaputtasutta: Malunkyaputta
Then the Venerable Malunkyaputta approached the Blessed One, paid homage to him, sat down to one side, and said: "Bhante, it would be good if the Blessed One would teach me the Dhamma in brief, so that, having heard the Dhamma from the Blessed One, I might dwell alone, withdrawn , heedful, ardent, and resolute."
"Here now , Malunkyaputta, what should we say to the young bhikkhus when an old man like you, decrepit and advanced in years, asks for a brief exhortation from the Tathagata?"
"Bhante, let the Blessed One teach me the Dhamma in brief! Let the Fortunate One teach me the Dhamma in brief! Perhaps I can understand the meaning of the Blessed One's statement; perhaps I can become an heir of the Blessed One's statement."
"There are, Malunkyaputta, these four sources of craving for a bhikkhu. What four? Craving arises in a bhikkhu because of robes, alms food, lodgings, or for the sake of life here or elsewhere. These are the four sources of craving for a bhikkhu. When, Malunkyaputta, a bhikkhu has abandoned craving, cut it off at the root, made it like a palm stump obliterated it so that it is no more subject to future arising, he is called a bhikkhu who has cut off craving, stripped off the fetter, and by completely breaking through conceit, has made an end of suffering."
Then the Venerable Malunkyaputta, exhorted in this way by the Blessed One, rose from his seat, paid homage to the Blessed One, circumambulated him keeping the right side toward him, and departed . Then, dwelling alone, withdrawn, heedful, ardent, and resolute, in no long time the Venerable Malunkyaputta realized for himself with direct knowledge, in this very life, that unsurpassed consummation of the spiritual life for the sake of which clansmen rightly go forth from the household life into homelessness, and. having entered upon it, he dwelled in it. He directly knew : "Destroyed is birth, the spiritual life has been lived, what had to be done has been done, there is no more coming back to any state of being."
And the Venerable Malunkyaputta became one of the arahants.
(An old monk asks for advice before his retreat.)
AN 4.258 Kulasutta: Families
"Bhikkhus, whatever families do not last long after attaining abundance of wealth, all do not last long for four reasons, or a particular one among them. What four? (1) They do not seek what has been lost; (2) they do not repair what has become decrepit; (3) they overindulge in eating and drinking; or (4) they appoint an immoral woman or man to be their chief. Whatever families do not last long after attaining abundance of wealth, all do not last long for these four reasons, or a particular one among them ."
"Bhikkhus, whatever families last long after attaining abundance of wealth, all last long for four reasons, or a particular one among them . What four? (1) They seek what has been lost; (2) they repair what has become decrepit; (3) they are moderate in eating and drinking; and (4) they appoint a virtuous woman or man to be their chief. Whatever families last long after attaining abundance of wealth, all last long for these four reasons, or a particular one among them.
(Why families lose wealth.) AN 4.259 Pathamaajaniyasutta: Thoroughbred (1)
"Bhikkhus, possessing four factors a king's excellent thoroughbred horse is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What four? Here, a king's excellent thoroughbred , horse possesses beauty , strength , speed, and the right proportions. Possessing these four factors, a king's excellent thoroughbred horse is... reckoned as a factor of kingship. "
"So too, bhikkhus, possessing four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings; worthy of reverential salutation, an unsurpassed field of merit for the world. What four? Here, a bhikkhu possesses beauty, strength, speed , and the right proportions. (1) "And how does a bhikkhu possess beauty? Here, a bhikkhu is virtuous; he dwells restrained by the Patimokkha, possessed of good conduct and resort, seeing danger in minute faults. Having undertaken the training rules, he trains in them . It is in this way that a bhikkhu possesses beauty.
(2) "And how does a bhikkhu possess strength? Here, a bhikkhu has aroused energy for abandoning unwholesome qualities and acquiring wholesome qualities; he is strong, firm in exertion, not casting off the duty of cultivating wholesome qualities. It is in this way that a bhikkhu possesses strength. "
(3) "And how does a bhikkhu possess speed? Here, a bhikkhu understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the way leading to the cessation of suffering.' It is in this way that a bhikkhu possesses speed."
(4) ''And how does a bhikkhu possess the right proportions? Here, a bhikkhu is one who gains robes, almsfood, lodgings, and medicines and provisions for the sick. It is in this way that a bhikkhu possesses the right proportions."
"Possessing these four qualities, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world ."
(How a monk is like a fine thoroughbred.)
AN 4.260 Dutiyaajaniyasutta: Thoroughbred (2)
[All as in 4:259, with only the following difference:] (3) "And how does a bhikkhu possess speed ? Here, with the destruction of the taints, a bhikkhu has realized for him self with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, he dwells in it. It is in this way that a bhikkhu possesses speed."
(How a monk is like a fine thoroughbred.)
AN 4.261 Balasutta: Powers
"Bhikkhus, there are these four powers. What four? The power of energy, the power of mindfulness, the power of concentration, and the power of wisdom . These are the four powers."
(Four spiritual powers.)
AN 4.262 Arannasutta: Forest
"Bhikkhus, possessing four qualities a bhikkhu is not fit to resort to remote lodgings in forests and jungle groves. What four? [He thinks] (1) sensual thoughts, (2) thoughts of ill will, and (3) thoughts of harming; and (4) he is unwise, stupid, dull. Possessing these four qualities a bhikkhu is not fit to resort to remote lodgings in forests and jungle groves. "
"Possessing four [other] qualities a bhikkhu is fit to resort to remote lodgings in forests and jungle groves. What four? [He thinks] (1) thoughts of renunciation, (2) good will, and (3) harmlessness; and (4) he is wise, not stupid or dull. Possessing these four qualities a bhikkhu is fit to resort to remote lodgings in forests and jungle groves."
(Things that make you unfit for living secluded in the wilderness.)
AN 4.263 Kammasutta: Action
"Bhikkhus, possessing four qualities, the foolish, incompetent, bad person maintains himself in a maimed and injured condition; he is blameworthy and subject to reproach by the wise; and he generates much demerit. What four? Blameworthy bodily action, blameworthy verbal action, blameworthy mental action, and blameworthy view. Possessing these four qualities . . . he generates much demerit. "
"Bhikkhus, possessing four [other] qualities, the wise, competent, good person preserves himself unmaimed and uninjured; he is blameless and beyond reproach by the wise; and he generates much merit. What four? Blameless bodily action, blameless verbal action, blameless mental action, and blameless view . Possessing these four qualities . . . he generates much merit.''
(Blameworthy and blameless deeds)
VII Courses of Kamma
AN 4.264 Panatipatisutta: The Destruction-of Life
"Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? He himself destroys life; he encourages others to destroy life; he approves of the destruction of life; and he speaks in praise of the destruction of life. One possessing these four qualities is deposited in hell as if brought there. "
"Bhikkhus, one possessing four [other] qualities is deposited in heaven as if brought there. What four? He himself abstains from the destruction of life; he encourages others to abstain from the destruction of life; he approves of abstaining from the destruction of life; and he speaks in praise of abstaining from the destruction of life. One possessing these four qualities is deposited in heaven as if brought there."
AN 4.265 -273 Taking What Is Not Given, Etc.
"Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? (1) He himself takes what is not given..... engages in sexual misconduct... speaks falsely... speaks divisively... speaks harshly..... indulges in idle chatter . . . is full of longing... bears, ill will... holds wrong view ; (2) he encourages others in wrong view ; (3) he approves of wrong view ; and (4) he speaks in praise of wrong view. One possessing these four qualities is deposited in hell as if brought there." "Bhikkhus, one possessing four [other] qualities is deposited in heaven as if brought there. What four? (1) He himself abstains from taking what is not given... holds right view; (2) he encourages others in right view ; (3) he approves of right view ; and (4) he speaks in praise of right view. One possessing these four qualities is deposited in heaven as if brought there."
VIII : Lust and So forth repetition series
AN 4.274 Satipattthanasutta: Four Establishments of Mindfulness
"Bhikkhus, for direct knowledge of lust, four things are to be developed. What four? (1) Here, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. (2) He dwells contemplating feelings in feelings. . . (3)... mind in mind ,... (4)..... .phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. For direct knowledge of lust, these four things are to be developed.
AN 2 75 Sammappadhanasutta: Four Right Strivings
"Bhikkhus, for direct knowledge of lust, four things are to be developed. What four? (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. (2) He generates desire for the abandoning of arisen bad unwholesome states . . . (3). . . for the arising of unarisen wholesome states. (4)... for the maintenance of arisen wholesome states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. For direct knowledge of lust, these four things are to be developed ."
AN 4.276 Iddhipadasutta: Four Bases for Psychic Potency
"Bhikkhus, for direct knowledge of lust, four things are to be developed. What four? (1) Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire and activities of striving. (2) He develops the basis for psychic potency that possesses concentration due to energy... (3)... that possesses concentration due to mind... (4)... that possesses concentration due to investigation and activities of striving. For direct knowledge of lust, these four things are to be developed."
ANN 4.277 -303 Parinnadisutta
"Bhikkhus, for full understanding of lust... for the utter destruction . . . for the abandoning . . .. for the destruction . . . for the vanishing .... for the fading away .. . for the cessation . . . for the giving up . . . For the relinquishment of lust, these four things are to be developed."
AN 4. 304-783 Dosaabhinadisutta
Bhikkhus, for direct knowledge.. . for full understanding . . . for the utter destruction . . . for the abandoning.... for the destruction . .. for the vanishing . .. for the fading away ... for the cessation... for the giving up... for the relinquishment of hatred . . . of delusion . . . of anger . . . of hostility... of denigration . . . of insolence . . . of envy... of miserliness. . . of d eceitfulness . . . of craftiness . . . of obstinacy... of vehemence.. . of conceit... of arrogance .. . of intoxication . .. of heedlessness,. these four things are to be developed. What four?
(1) Here, a bhikkhu dwells contemplating the body in the body... (2)... feelings in feelings . . . (3)... mind in mind... (4)... phenomena in phenomena, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world.
(1) Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome states . . . (2)... for the abandoning of arisen bad unwholesome states... (3)... for the arising of unarisen wholesome states .. . (4)... for the maintenance of arisen wholesome states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives.
(1) Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire. . . ( 2 )... that possesses concentration due to energy . . . (3)... that possesses concentration due to mind... (4)... that possesses concentration due to investigation and activities of striving. For the relinquishment of heedlessness, these four things are to be developed."
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One's statement.
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)