I Streams of merit , II Worthy Deeds , III Unmistakable, IV Unshakable & V Asuras
I Streams of merit : Punnabhisanda Vagga
AN 4.51 Paṭhamapuññābhisanda Sutta: Streams of Merit (1)
"Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness— heavenly, ripening in happiness, conducive to heaven— that lead to what is wished for, desired, and agreeable,' to one's welfare and happiness. What four?"
"(I) When a bhikkhu enters and dwells in a measureless concentration of mind while using a robe [that one has given him], one acquires a measureless stream of merit, stream of the wholesome, a nutriment of happiness... that leads... to one's welfare and happiness." (2) When a bhikkhu enters and dwells in a measureless concentration of mind while using alms food [that one has given him ], one acquires a measureless stream of merit, stream of the wholesome, a nutriment of happiness . . . that leads... to one's welfare and happiness.
(3) When a bhikkhu enters and dwells in a measureless concentration of mind while using a lodging [that one has given him], one acquires a measureless stream of merit, stream of the wholesome, a nutriment of happiness . . . that leads... to one's welfare and happiness.
(4) When a bhikkhu enters and dwells in a measureless concentration of mind while using medicines and provisions for the sick [that one has given him ], one acquires a measureless stream of merit, stream of the wholesome a nutriment of happiness . . . that leads to one's welfare and happiness. "
"These are the four streams of merit, streams of the wholesome, nutriments of happiness— heavenly, ripening in happiness, conducive to heaven — that lead to what is wished for, desired, and agreeable, to one's welfare and happiness. "
When, bhikkhus, a noble disciple possesses these four streams of merit, streams of the wholesome, it is not easy to measure his merit thus: 'just so much is his stream of merit, stream of the wholesome, nutriment of happiness:.. that leads to... one's welfare and happiness'; rather, it is reckoned simply as an incalculable, immeasurable, great mass of merit. "
Bhikkhus, just as it is not easy to measure the water in the great ocean thus: 'There are so many gallons of water' or 'There are so many hundreds of gallons of water,' or 'There are so many thousands of gallons of water' or 'There are so many hundreds of thousands of gallons of water but rather it is reckoned simply as an incalculable, immeasurable, great mass of water; so too , when a noble disciple possesses these four streams of merit... it is reckoned simply as an incalculable, immeasurable, great mass of merit."
Just as the many rivers used by the hosts of people, flowing downstream , reach the ocean, the great mass of water, the boundless sea, the fearsome receptacle of heaps of gems; so the streams of merit reach the wise man who is a giver of food, drink, and cloth; [they reach] the donor of beds, seats, and covers like livers carrying their waters to the sea.
(When a monk meditates using an offering, merit overflows for the donor.) MN 4.52 Dutiyapuññābhisanda Sutta: Streams of Merit (2) "Bhikkhus, there are these four streams of merit, streams of the wholesome, nutriments of happiness— heavenly, ripening in happiness, conducive to heaven — that lead to what is wished for, desired, and agreeable, to one's welfare and happiness. What four? "
(1) "Here, a noble disciple possesses unwavering confidence in the Buddha thus: 'The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world , unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.' This is the first stream of merit.. "
(2) "Again, a noble disciple possesses unwavering confidence in the Dhamma thus: 'The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to come and see, applicable, to be personally experienced by the wise.' This is the second stream of merit.."
(3) "Again, a noble disciple possesses unwavering confidence in the Sangha thus: 'The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way; that is, the four pairs of persons, the eight types of individuals— this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.' This is the third stream of merit....."
(4) "Again, a noble disciple possesses the virtuous behavior loved by the noble ones, unbroken, flawless, unblemished, unblotched, freeing, praised by the wise, ungrasped, leading to concentration. This is the fourth stream of merit.... "
These are the four streams of merit, streams of the wholesome, nutriments of happiness— heavenly, ripening in happiness, conducive to heaven — that lead to what is wished for, desired, and agreeable, to one's welfare and happiness."
When one has faith in the Tathagata, unshakable and well-established, and virtuous behavior that is good, loved by the noble ones and praised; when one has confidence in the Sangha and one's view has been straightened out, they say that one is not poor, that one's life is not lived in vain. Therefore an intelligent person, remembering the Buddhas' teaching, should be intent on faith and virtuous behavior, confidence and vision of the Dhamma.
(When a monk has confidence and morality, merit overflows for the donor.)
AN 4.53 Paṭhamasaṃvāsa Sutta: Living Together (1)
On one occasion the Blessed One was traveling along the highway between Madhura and Veranja. A number of male and female householders were also traveling along the same highway. Then the Blessed One left the highway and sat down at the foot of a tree. The male and female householders saw the Blessed One sitting there and approached him, paid homage to him, and sat down to one side.
The Blessed One then said to them: "Householders, there are these four ways of living together. What four? A wretch lives together with a wretch; a wretch lives together with a female deva; a deva lives together with a wretch; a deva lives together with a female deva. "
(1) "And how , householders, does a wretch live together with a wretch? Here, the husband is one who destroys life, takes what is not given , engages in sexual misconduct, speaks falsely, and indulges in liquor, wine, and intoxicants, the basis for heedlessness; he is immoral, of bad character; he dwells at home with a heart obsessed by the stain of miserliness; he insults and reviles ascetics and brahmins. And his wife is also one who destroys life... she insults and reviles ascetics and brahmins. It is in such a way that a w retch lives together with a wretch. "
(2) "And how does a wretch live together with a female deva? Here, the husband is one who destroys life . ; . he insults and reviles ascetics and brahmins. But his wife is one who abstains from the destruction of life, from taking what is not given, from sexual misconduct, from false speech, and from liquor, wine, and intoxicants, the basis for heedlessness; she is virtuous, of good character; she dwells at home with a heart free from the stain of miserliness; she does not insult or revile ascetics and brahmins. It is in such a way that a wretch lives together with a female deva. "
(3) "And how does a deva live together with a wretch? Here, the husband is one who abstains from the destruction of life . . . he does not insult or revile ascetics and brahmins. But his wife is one who destroys life... she insults and reviles ascetics and brahmins. It is in such a way that a deva lives together with a wretch. "
(4) "And how does a deva live together with a female deva? Here, the husband is one who abstains from the destruction of life... he does not insult or revile ascetics and brahmins. And his wife is also one who abstains from the destruction of life... she does not insult or revile ascetics and brahmins. It is in such a way that a deva lives together with a female deva. "
"These are the four ways of living together."
When both are immoral, miserly and abusive, husband and wife live together as wretches. The husband is immoral, miserly and abusive, but his wife is Virtuous, charitable, generous. She is a female deva living with a w retched husband.
The husband is virtuous, charitable, generous, but his wife is immoral, miserly and abusive. She is a wretch living with a deva husband. Both husband and wife are endowed with faith, charitable and self-controlled, living their lives righteously, addressing each other with pleasant words.
Then many benefits accrue to them and they dwell at ease. Their enemies are saddened when both are the same in virtue. Having practiced the Dhamma here, the same in virtuous behavior and observances, delighting [after death] in a deva world , they rejoice, enjoying sensual pleasures.
(Living with gods and zombies.) AN 4.54 Dutiyasaṃvāsa Sutta: Living Together (2)
"Bhikkhus, there are these four ways of living together. What four? A wretch lives together with a w retch ; a wretch lives together with a female deva; a deva lives together with a wretch; a deva lives together with a female deva. [The rest, including the verses, is identical with 4:53 but addressed to the bhikkhus.]
(Living with gods and zombies.)
AN 4.55 Paṭhamasamajīvī Sutta: The Same in Living (1)
On one occasion the Blessed One was dwelling among the Bhaggas in Sumsumaragira in the deer park at Bhesakala Grove. Then, in the morning, the Blessed One dressed, took his bowl and robe, and went to the residence of the householder Nakulapita, where he sat down in the prepared seat. Then the householder Nakulapita and the housewife Nakulamata approached the Blessed One, paid homage to him , and sat down to one side.
The householder Nakulapita then said to the Blessed One: "Bhante, since I was young, when the young girl Nakulamata was given to me in marriage, I do not recall ever transgressing against her even in thought, much less by deed. We wish, Bhante, to see one another not only in this present life but also in future lives."
The housewife Nakulamata in turn said to the Blessed One: "Bhante, since I was a young girl given to the young householder Nakulapita in marriage, I do not recall ever transgressing against him even in thought, much less by deed. We wish, Bhante, to see one another not only in this present life but also in future lives."
"Householders, if both husband and wife wish to see one another not only in this present life but also in future lives, they should have the same faith, the same virtuous behavior, the same generosity, and the same wisdom . Then they will see one another not only in this present life but also in future lives."
Both husband and wife are endowed with faith, charitable and self-controlled, living their lives righteously, addressing each other with pleasant words. Then many benefits accrue to them and they dwell at ease. Their enemies are saddened when both are the same in virtue. Having practiced the Dhamma here, the same in virtuous behavior and observances, delighting [after death] in a deva world, they rejoice, enjoying sensual pleasures. (How a married couple can stay together in this life and the next.)
AN 4.56 Dutiyasamajīvī Sutta: The Same in Living (2)
"Bhikkhus, if both husband and wife wish to behold one another not only in this present life but also in future lives, they should have the same faith, the same virtuous behavior, the same generosity, and the same wisdom . Then they Will behold one another not only in this present life but also in future lives."
[The verses are identical with those of 4:55.]
(How a married couple can stay together in this life and the next.)
AN 4.57 Suppavāsā Sutta: Suppavasa
On one occasion the Blessed One was dwelling among the Koliyans near the Koliyan town named Sajjanela. Then, in the morning, the Blessed One dressed, took his bowl and robe, and went to the residence of the Koliyan daughter Suppavasa, where he sat down in the prepared seat.
Then the Koliyan daughter Suppavasa, with her own hand, served and satisfied the Blessed One with various kinds of delicious food. When the Blessed One had finished eating and had put away his bowl, the Koliyan daughter Suppavasa sat down to one side.
The Blessed One then said to her: "Suppavasa, a female noble disciple who gives food gives the recipients four things. What four? She gives life, beauty, happiness, and strength. (1) Having given life, she partakes of life, whether celestial or human. (2) Having given beauty, she partakes of beauty, whether celestial or human. (3) Having given happiness, she partakes of happiness, whether celestial or human. (4) Having given strength, she partakes of strength, whether celestial or human. Suppavasa, a female noble disciple who gives food gives the recipients these four things."
When one gives well-prepared food, pure, delicious, and flavorful, to the upright ones who are exalted and of excellent conduct, that offering, which links merit with merit, is praised as very fruitful by the world-knowers. Those recollecting such generosity dwell in the world inspired by joy. Having removed the stain of miserliness and its root, blameless, they go to the heavenly abode.
(Long life, beauty, happiness, and strength.) AN 4.58 Sudatta Sutta: Sudatta
Then the householder Anathapindika approached the Blessed One The Blessed One then said to him : "Householder, a noble disciple who gives food gives the recipients four things. What four? He gives life, beauty, happiness, and strength.
(1) Having given life, he partakes of life, whether celestial or human. (2) Having given beauty, he partakes of beauty, whether celestial or human . (3) Having given happiness, he partakes of happiness, whether celestial or human. (4) Having given strength, he partakes of strength, whether celestial or human.
Householder, a noble disciple who gives food gives the recipients these four things.''
One who respectfully gives timely food to those self-controlled ones who eat what others give, provides them with four things: life, beauty, happiness, and strength.
The man who gives life and beauty, who gives happiness and strength, will obtain long life and fame wherever he is reborn.
(Long life, beauty, happiness, and strength.)
AN 4.59 Bhojana Sutta : Food
"Bhikkhus, when a donor gives food, he gives the recipients four things. What four? . . . [as in preceding sutta . . . Bhikkhus, when a donor gives food, he gives the recipients these four things." [The verses are identical with those of 4:58.]
(Long life, beauty, happiness, and strength.)
AN 4.60 Gihisāmīci Sutta : The Layperson's Proper Practice
Then the householder Anathapindika approached the Blessed One .. . . The Blessed One said to him: "Householder, a noble disciple who possesses four qualities is practicing the way proper to the layperson, a way that brings the attainment of fame and leads to heaven. What four? "
"Here , householder, a noble disciple serves the Sangha of bhikkhus with robes; he serves the Sangha of bhikkhus with alms food; he serves the Sangha of bhikkhus with lodgings; he serves the Sangha of bhikkhus with medicines and provisions for the sick."
"Householder, a noble disciple who possesses these four qualities is practicing the way proper to the layperson , a way that brings the attainment of fame and leads to heaven ."
When the wise practice the way proper for the layperson, they serve the virtuous monks of upright conduct with robes, alms food, lodgings, and medicines: for them both by day and night merit always increases; having done excellent deeds, they pass on to a heavenly state.
(A lay disciple serves the monk Saṅgha with robes, alms-food, lodgings, and medicines.)
Then the householder Anathapindika approached the Blessed One .. . . The Blessed One said to him: "Householder, there are these four things that are wished for, desired, agreeable, and rarely gained in the world. What four? (1) "One thinks: 'May wealth come to me righteously!' This is the first thing in the world that is wished for .. and rarely gained in the world." (2) "Having gained wealth righteously .. one thinks: 'May fame come to me and to my relatives and preceptors!' This is the second thing . . . rarely gained in the world. " (3) "Having gained wealth righteously and having gained fame for oneself and for one's relatives and preceptors, one thinks: 'May I live long and enjoy a long life span !' This is the third thing . . .rarely gained in the world." (4) "Having gained wealth righteously, having gained fame for oneself and for one's relatives and preceptors, living long and enjoying a long life span, one thinks: 'With the breakup of the body , after death, may I be reborn in a good destination, in a heavenly world !' This is the fourth thing . . . rarely gained in the world. "
These are the four things that are wished for, desired, agreeable, and rarely gained in the world. "
"There are, householder, four [other] things that lead to obtaining those four things. What four? Accomplishment in faith, accomplishment in virtuous behavior, accomplishment in generosity, and accomplishment in wisdom .
(1) "And what, householder, is accomplishment in faith? Here, a noble disciple is endowed with faith; he places faith in the enlightenment of the Tathagata thus: 'The Blessed One is an arahant, perfectly enlightened, accomplished in true knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.' This is called accomplishment in faith. "
(2) "And what is accomplishment in virtuous behavior? Here, a noble disciple abstains from the destruction of life . . . abstains from liquor, wine, and intoxicants, the basis for heedlessness. This is called accomplishment in virtuous behavior. "
(3) "And what is accomplishment in generosity? Here, a noble disciple dwells at home with a mind free from the stain of miserliness, freely generous, openhanded, delighting in relinquishment, devoted to charity, delighting in giving and sharing. This is called accomplishment in generosity."
(4) "And what is accomplishment in wisdom ? If one dwells with a heart overcome by longing and unrighteous greed, one does what should be avoided and neglects one's duty, so that one's fame and happiness are spoiled. If one dwells with a heart overcome by ill will. . . by dullness and drowsiness . . . by restlessness and remorse. . . by doubt, one does what should be avoided and neglects one's duty, so that one's fame and happiness are spoiled. "
"When, householder, a noble disciple has understood thus: 'Longing and unrighteous greed are a defilement of the mind, he abandons them . When he has understood thus: 'Ill will is a defilement of the mind, he abandons it. When he has understood thus: 'Dullness and drowsiness are a defilement of the mind, he abandons them. When he has understood thus: 'Restlessness and remorse are a defilement of the mind, he abandons them. When he has understood thus: 'Doubt is a defilement of the mind,' he abandons it. "
"When , householder, a noble disciple has understood thus. 'Longing and unrighteous greed are a defilement of the mind and has abandoned them; when he has understood thus: 'Ill will. . . Dullness and drowsiness. .... Restlessness and remorse . . . Doubt is a defilement of the mind and has abandoned it, he is then called a noble disciple of great wisdom , of wide wisdom , one who sees the range, one accomplished in wisdom . This is called accomplishment in wisdom . "
These are the four [other]-things that lead to obtaining the four things that are wished for, desired, agreeable, and rarely gained in the world..
"With wealth acquired by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained, the noble disciple undertakes four worthy deeds. What four? (1) "Here, householder, with wealth acquired by energetic striving . . . righteously gained, the noble disciple makes himself happy and pleased and properly maintains himself in happiness; he makes his parents happy and pleased and properly maintains them in happiness; he makes his wife and children, his slaves, workers, and servants happy and pleased and properly maintains them in happiness; he makes his friends and companions happy and pleased and properly maintains them in happiness. This is the first case of wealth that has gone to good use, that has been properly utilized and used for a worthy cause. "
(2) "Again , with wealth acquired by energetic striving . . . righteously gained, the noble disciple makes provisions against the losses that might arise from fire, floods, kings, thieves, or displeasing heirs; he makes himself secure against them : This is the second case of wealth that has gone to good use . .. for a worthy cause. "
(3)"Again , with wealth acquired by energetic striving . . righteously gained , the noble disciple makes the five oblations: to relatives, guests, ancestors, the king, and the deities. This is the third case of wealth that has gone to good use . . . for a worthy cause."
(4) "Again , with wealth acquired by energetic striving . . . righteously gained , the noble disciple establishes an uplifting offering of alms— an offering that is heavenly resulting in happiness, conducive to heaven— to those ascetics and brahmins who refrain from intoxication and heedlessness, who are settled in patience and mildness, who tame themselves, calm themselves, and train themselves for nibbana. This is the fourth case of wealth that has gone to good use, that has been properly employed and used for a worthy cause. "
"These, householder, are the four worthy deeds that the noble disciple undertakes with wealth acquired by energetic striving, am assed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained. When anyone exhausts wealth on anything apart from these four worthy deeds, that wealth is said to have gone to waste, to have been squandered , to have been used frivolously. But when anyone exhausts wealth on these four worthy deeds, that wealth is said to have gone to good use, to have been properly used, to have been utilized for a worthy cause."
"I've enjoyed wealth, supported my dependents, and overcome adversities. I have given an uplifting offering and performed the five oblations. I have served the virtuous monks, the self-controlled celibate ones."
"I have achieved whatever purpose a wise person, dwelling at home, might have in desiring wealth; what I have done brings me no regret."
"Recollecting this, a mortal remains firm in the noble Dhamma. They praise him here in this life, and after death he rejoices in heaven.
(Four things that are desirable, but hard to get; and how to get them through deeds of substance.)
AN 4.62 Ānaṇya Sutta: Freedom from Debt
Then the householder Anathapindika approached the Blessed One .. . . The Blessed One said to him: "Householder, there are these four kinds of happiness that may be achieved by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, the happiness of enjoyment, the happiness of freedom from debt, and the happiness of blamelessness."
(1) "And what, householder, is the happiness of ownership? Here, a clansman has acquired wealth by energetic striving, amassed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained. When he thinks, 'I have acquired wealth by energetic striving . . . righteously gained,' he experiences happiness and joy. This is called the happiness of ownership. "
(2) "And what is the happiness of enjoyment? Here, with wealth acquired by energetic striving, am assed by the strength of his arms, earned by the sweat of his brow , righteous wealth righteously gained, a clansman enjoys his wealth and does meritorious deeds. When he thinks, 'With wealth acquired by energetic striving . . . righteously gained, I enjoy my wealth and do meritorious deeds, he experiences happiness and joy. This is called the happiness of enjoyment." (3) "And what is the happiness of freedom from debt? Here, a clansman has no debts to anyone, whether large or small. When he thinks, I have no debts to anyone, whether large or small, he experiences happiness and joy. This is called the happiness of freedom from debt. "
(4) "And what is the happiness of blamelessness? Here, householder, a noble disciple is endowed with blameless bodily, verbal, and mental action. When he thinks, 'I am endowed with blameless bodily, verbal, and mental action he experiences happiness and joy. This is called the happiness of blamelessness. "
These are the four kinds of happiness that a layperson w ho enjoys sensual pleasures may achieve, depending on time and occasion."
Having known the happiness of freedom from debt, one should recall the happiness of ownership. Enjoying the happiness of enjoyment, a mortal then sees things clearly with wisdom. While seeing things clearly, the wise one knows both kinds of happiness. The other is not worth a sixteenth part of the bliss of blamelessness.
(The happiness of ownership, using wealth, debtlessness, and blamelessness.)
AN 4.63 Brahma Sutta: With Brahma
(1) "Bhikkhus, those families dwell with Brahma where at home the mother and father are revered by their children. (2) Those families dwell with the first teachers where at home the mother and father are revered by their children. (3) Those families dwell with the first deities where at home the mother and father are revered by their children. (4) Those families dwell with the gift-worthy where at home the mother and father are revered by their children. "
"'Brahma, bhikkhus, is a designation for mother and father. 'First teachers' is a designation for mother and father. 'First deities' is a designation for mother and father. 'Gift-worthy' is a designation for mother and father. And why? Mother and father are very helpful to their children: they raise them, nurture them, and show them the world ."
Mother and father are called "Brahma," and also "first teachers." They are worthy of gifts from their children, for they have compassion for their offspring.
Therefore a wise person should revere them and treat them with honor. One should serve them with food and drink, with clothes and bedding, by massaging and bathing them , and by washing their feet. Because of that service to mother and father, the wise praise one in this world . . and after death one rejoices in heaven.
(A family where the children honor their parents in their home is said to live with Brahmā.)
AN 4.64 Niraya Sutta: Hell
"Bhikkhus, one who possesses four qualities is cast into hell as if brought there. What four? He destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely. One who possesses these four qualities is cast into hell as if brought there."
The destruction of life, taking what is not given, the uttering of false speech, and consorting with others' wives: the wise do not praise such deeds. (Breaking precepts leads to hell.) AN 4.65 Rūpa Sutta: Form
"Bhikkhus, there are these four kinds of persons found existing in the world . What four? (1) One who judges on the basis of form , whose confidence is based on form. (2) One who judges on the basis of speech , whose confidence is based on speech. (3) One who judges on the basis of austerity, whose confidence is based on austerity . (4) One w ho judges on the basis of the Dhamma, whose confidence is based on the Dhamma. These are the four kinds of persons found existing in the world ."
Those who judge on the basis of form and those who follow because of speech have come under the control of desire and lust; those people do not understand .
One who does not know the inside and does not see the outside, a fool obstructed on all sides, is carried away by speech.
One who does not know the inside yet who clearly sees the outside, seeing the fruit externally, is also carried away by speech.
But one who understands the inside and who clearly sees the outside, seeing without hindrances, is not carried away by speech.
(Estimating others based on appearance, voice, austerity, and principle.)
AN 4.66 Sarāga Sutta: Lustful "Bhikkhus, there are these four kinds of persons found existing in the world. What four? The lustful, the hating, the deluded, and the conceited. These are the four kinds of persons found existing in the wo rld ."
Beings enamored of tantalizing things, seeking delight in whatever is pleasing, low beings bound by delusion, increase their bondage.
The ignorant go about creating unwholesome kamma born of lust, hatred , and delusion: distressful deeds productive of suffering. People hindered by ignorance, blind, lacking eyes to see, in accordance with their own nature, - do not think of it in such a Way .
(The greedy, the hateful, the delusional, and the conceited.)
AN 4.67 Ahirāja Sutta: Snakes On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Now on that occasion, in Savatthi, a certain bhikkhu had been bitten by a snake and had died . Then a number of bhikkhus approached the Blessed One, paid homage to him , sat down to one side, and said: "Bhante, a certain bhikkhu here in Savatthi was bitten by a snake and died."
The Blessed One said: "Surely, bhikkhus, that bhikkhu did not pervade the four royal families of snakes with a mind of loving-kindness. For if he had done so, he would not have been bitten by a snake and died. What are the four? The virupakkha royal family of snakes, the erapatha royal fam ily of snakes, the chabyaputta royal family of snakes, and the black go tamaka royal family of snakes. Surely, that bhikkhu did not pervade these four royal families of snakes with a mind of loving-kindness. For if he had done so, he would not have been bitten by a snake and died. . . "
"I enjoin you, bhikkhus, to pervade these four royal families of snakes with a mind of loving-kindness, for your own security, safety, and protection."
I have loving-kindness for the virupakkha snakes; for the erapatha snakes I have loving-kindness. I have loving-kindness for the chabyaputta snakes; for the black gotamakas I have loving-kindness. I have loving-kindness for footless creatures; for those with two feet I have loving-kindness. I have loving-kindness for those with four feet; for those with many feet I have loving-kindness.
May footless beings not harm me; may no harm come to me from those with two feet; may four-footed beings not harm me; may no harm come to me from those with m any feet. May all beings, all living things, all creatures, every one, meet with good fortune; may nothing bad come to anyone.
The Buddha is measureless, the Dhamma is measureless, the Sangha is measureless; creeping things, snakes, scorpions, centipedes, spiders, lizards, and rats are finite. I have made a safeguard, I have made protection. Let the creatures retreat. I pay homage to the Blessed One, homage to the seven Perfectly Enlightened Ones.
(Spreading loving-kindness to snakes and other creatures.)
AN 4.68 Devadatta Sutta: Devadatta
On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak soon after Devadatta had left. There the Blessed One, with reference to Devadatta, addressed the bhikkhus: "Bhikkhus, Devadatta's gain, honor, and praise led to his own ruin and destruction.
(1) Just as a plantain tree yields fruit to its own ruin and destruction, so Devadatta's gain, honor, and praise led to his own ruin and destruction.
(2) Just as a bamboo yields fruit to its own ruin and destruction , so Devadatta's gain, honor, and praise led to his own ruin and destruction.
(3) just as a reed yields fruit to its own ruin and destruction, so Devadatta's gain, honor, and praise led to his Own ruin and destruction.
(4) Just as a mule becomes pregnant to its own ruin and destruction, so Devadatta's gain, honor, and praise led to his own ruin and destruction."
As its own fruit destroys the plantain , as its fruit destroys the bamboo and reed , as its embryo destroys the mule, so does honor destroy the vile man .
(Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.)
AN 4.69 Padhāna Sutta: Striving
"Bhikkhus, there are these four strivings. What four? Striving by restraint, striving by abandonment, striving by development, and striving by protection.
(1) "And what, bhikkhus, is striving by restraint? Here, a bhikkhu generates desire for the non -arising of unarisen bad unwholesome qualities; he makes an effort, arouses energy, applies his mind, and strives. This is called striving by restraint. "
(2) "And what is striving by abandonment? Here, a bhikkhu generates desire for the abandoning of arisen bad unwholesome qualities; he makes an effort, arouses energy , applies his mind, and strives. This is called striving by abandonment."
(3) "And what is striving by development? Here, a bhikkhu generates desire for the arising of unarisen wholesome qualities; he makes an effort, arouses energy, applies his mind, and strives. This is called striving by development."
(4) "And what is striving by protection ? Here, a bhikkhu generates desire for the maintenance of arisen wholesome qualities, for their non-decline, increase expansion , and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called striving by protection. "
"These are the four strivings."
Restraint and abandonment, development and protection: by means of these four strivings taught by the Kinsman of the Sun a bhikkhu who is ardent here can attain the destruction of suffering.
(The endeavors to restrain, to give up, to develop, and to preserve.)
AN 4.70 Adhammika Sutta: Unrighteous
"Bhikkhus, when kings are unrighteous, the royal vassals become unrighteous. When the royal vassals are unrighteous, brahmins and householders become unrighteous. When brahmins and householders are unrighteous, the people of the towns and countryside become unrighteous. When the people of the towns and countryside are unrighteous, the sun and moon proceed off course. When the sun and moon proceed off course, the constellations and the stars proceed off course. When the constellations and the stars proceed off course, day and night proceed off course . . . the months and fortnights proceed off course . . . the seasons and years proceed off course. When the seasons and years proceed off course, the winds blow off course and at random .
When the winds blow off course and at random , the deities become upset. When the deities are upset, sufficient rain does not fall. When sufficient rain does not fall, the crops ripen irregularly. When people eat crops that ripen irregularly, they become short-lived, ugly, weak, and sickly."
"Bhikkhus, when kings, are righteous, the royal vassals become righteous. When the royal vassals are righteous, brahmins and householders become righteous. When brahmins and householders are righteous, the people of the towns and countryside become righteous. When the people of the towns and countryside are righteous, the sun and moon proceed on course. When the sun and moon proceed on course, the constellations and the stars proceed on course.
When the constellations and the stars proceed on course, day and night proceed on course... the months and fortnights proceed on course . . . the seasons and years proceed on course. When the seasons and years proceed on course, the winds blow on course and dependably. When the winds blow on course and dependably, the deities do not become upset. When the deities are not upset, sufficient rain falls. When sufficient rain falls, the crops ripen in season. When people eat crops that ripen in season, they become long-lived, beautiful, strong, and healthy."
When cattle are crossing [a ford], if the chief bull goes crookedly, all the others go crookedly because their leader has gone crookedly. So too, among human beings, when the one considered the chief behaves unrighteously, other people do so as well. The entire kingdom is dejected if the king is unrighteous.
When cattle are crossing [a ford] if the chief bull goes straight across, all the others go straight across because their leader has gone straight. So too, among human beings, when the one considered the chief conducts himself righteously, other people do so as well. The entire kingdom rejoices if the king is righteous.
(Corruption of the realm follows corruption of the king.)
"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." (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.) 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." (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 "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.)
IV Unshakable : Macala VaggaAN 4.81 Pāṇātipāta Sutta: The Destruction of Life
"Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? One destroys life, takes what is not given, engages in sexual misconduct, and speaks falsely. 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 abstains from the destruction of life, from taking w hat is not given, from sexual misconduct, and from false speech. One possessing these four qualities is deposited in heaven as if brought there."
(Precepts lead to heaven or hell.)
AN 4.82 Musāvāda Sutta: False Speech "Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? One speaks falsely, speaks divisively, speaks harshly, and indulges in idle chatter. 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 abstains from false speech, from divisive speech, from harsh speech, and from ; idle chatter. One possessing these four qualities is deposited in heaven as if brought there."
(Wrong or right speech leads to heaven or hell.)
AN 4.83 Avaṇṇāraha Sutta: Dispraise
"Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? (1) Without investigating and scrutinizing, one speaks praise of one who deserves dispraise. (2) Without investigating and scrutinizing, one speaks dispraise of one who deserves praise. (3) Without investigating and scrutinizing, one believes a matter that merits suspicion. (4) Without investigating and scrutinizing, one is suspicious about a matter that merits belief.
Possessing these four qualities one 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) Having investigated and scrutinized, one speaks dispraise of one who deserves dispraise. (2) Having investigated and scrutinized, one speaks praise of one who deserves praise. (3) Having investigated and scrutinized, one is suspicious about a matter that merits suspicion. (4) Having investigated and scrutinized, one believes a matter that merits belief.
Possessing these four qualities one is deposited in heaven as if brought there."
(Criticizing and praising leads to heaven or hell.)
AN 4.84 Kodhagaru Sutta: Anger "Bhikkhus, one possessing four qualities is deposited in hell as if brought there. What four? One values anger, not the good Dhamma; one values denigration, not the good Dhamma; one values gain, not the good Dhamma; one values honor, not the good Dhamma. 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 values the good Dhamma, not anger; one values the good Dhamma, not denigration; one values the good Dhamma, not gain; one values the good Dhamma, not h nor. One possessing these four qualities is deposited in heaven as if brought there."
(Valuing defilements above the Dharma leads to hell.)
AN 4.85 Tamotama Sutta: Darkness
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The one heading from darkness to darkness, the one heading from darkness to light, the one heading from light to darkness, and the one heading from light to light. "
(1) "And how, bhikkhus, is a person heading from darkness to darkness? Here, some person has been reborn in a low family— a family of candalas, bamboo workers;- hunters, cart makers, or flower scavengers— one that is poor, with little food and drink, that subsists with difficulty, where food and clothing are obtained with difficulty; and he is ugly, unsightly, dwarfish, With much illness— blind, crippled, lame, or paralyzed. He does not obtain food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the bod y, after death, he is reborn in the plane of misery, in a bad destination, in the lower world, in hell. It is in this w ay that a person is heading from darkness to darkness. "
(2) "And how is a person heading from darkness to light? Here, some person has been reborn in a low family. . . Where food and clothing are obtained with difficulty; and he is ugly ... or paralyzed. He does not obtain food . . . and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in this way that a person is heading from darkness to light."
(3) "And how is a person heading from light to darkness? Here, some person has been reborn in a high family— an affluent khattiya family, an affluent brahmin family, or an affluent householder family— one that is rich, with great wealth and property, with abundant gold and silver with abundant treasures and belongings, with abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He obtains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the lower, world, in hell. It is in this w ay that a person is heading from light to darkness."
(4) "And how is a person heading from light to light? Here, some person has been reborn in a high family . . . with abundant wealth and grain; and he is handsome . . . possessing supreme beauty of complexion. He obtains food . . . and lighting. He engages in good conduct by body, speech, and mind. In consequence, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world. It is in this way that a person is heading from light to light. "
"These, bhikkhus, are the four kinds of persons found existing in the world."
(The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.)
AN 4.86 Oṇatoṇata Sutta: Bent Down
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The one bent down who bends lower, the one bent down who rises, the one risen who bends down, and the one risen who rises higher."
"These are the four kinds of persons found existing in the world."
(One sunk low who sinks lower, one sunk low who rises high, one risen high who sinks low, and one risen high who rises higher.)
AN 4.87 Putta Sutta: The Son "Bhikkhus, there are these four kinds of persons found existing in the world. What four? The ascetic unshaken, the red-lotus ascetic, the white-lotus ascetic, and the delicate ascetic among ascetics."
(1) "And how, bhikkhus, is a person an ascetic unshaken? Here, a bhikkhu is a trainee practicing the way who dwells aspiring for the unsurpassed security from bondage. Just as the eldest son of a head-anointed khattiya king— one due to be anointed but not yet anointed— would have attained the unshaken so too a bhikkhu is a trainee practicing the way who dwells aspiring for the unsurpassed security from bondage. It is in this way that a person is an ascetic unshaken. "
(2) "And how is a person a white-lotus 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; yet he does not dwell having contacted with the body the eight emancipations. It is in this way that a person is a white-lotus ascetic."
(3) "And how is a person a red -lotus 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; and he dwells having contacted with the body the eight emancipations. It is in this way that a person is a red-lotus ascetic."
(4) "And how is a person a delicate ascetic among ascetics? Here, a bhikkhu usually uses a robe that has been specifically , offered to him, seldom one that has not been specifically offered to him ; he usually eats alms food that has been specifically offered, to him, seldom alms food that has not been specifically offered to him; he usually uses a lodging that has been specifically offered to him, seldom one that has not been specifically offered to him; he usually uses medicines and provisions for the sick that have been specifically offered to him , seldom those that have not been specifically offered to him. His fellow monks, those with whom he dwells, usually behave toward him in agreeable ways by body, speech, and mind, seldom in disagreeable ways. They usually present him what is agreeable, seldom what is disagreeable. Discomfort originating from bile, phlegm , wind, or their combination; discomfort produced by change of climate; discomfort produced by careless behavior; discomfort produced by assault; or discomfort produced as the result of kamma— these do not often arise in him . He is seldom ill. He gains at will, without trouble or difficulty, the four jhanas that constitute the higher mind and are pleasant dwellings in this very life. With the destruction of the taints, he 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. It is in this way that a person is a delicate ascetic among ascetics. "
"If, bhikkhus, one could rightly say of anyone: 'He is a delicate ascetic among ascetics' it is precisely of me that one might say this. For I usually use a robe that has been specifically offered to me, seldom one that has not been specifically offered to me; I usually eat alms food that has been specifically offered to me, seldom alms food that has not been specifically offered to me; I usually use a lodging that has been specifically offered to me, seldom one that has not been specifically offered to me; I usually use medicines and provisions for the sick that have been specifically offered to me, seldom those that have not been specifically offered to me. Those bhikkhus with whom I dwell usually behave toward me in agreeable ways by body, speech, and mind, seldom in disagreeable ways. They usually present me what is agreeable, seldom what is disagreeable. Discomfort originating from bile, phlegm , wind, or their combination; discomfort produced by change of climate; discomfort produced by careless behavior; discomfort produced by assault; or discomfort produced as the result of kamma— these do not often arise in me. I am seldom ill. I gain at will, without trouble or difficulty, the four jhanas that-constitute the higher mind and are pleasant dwellings in this very life. With the destruction of the taints, I have realized for myself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom , and having entered upon it, I dwell in it. If one could rightly say of anyone: 'He is a delicate ascetic among ascetics,' it is precisely of me that one might say this. "
These, bhikkhus, are the four kinds of persons found existing in the world."
(The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.)
AN 4.88 Saṃyojana Sutta: Fetters
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The ascetic unshaken, the white-lotus ascetic, the red-lotus ascetic, and the delicate ascetic among ascetics. "
(1) "And how , bhikkhus,-is a person an ascetic unshaken? 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. It is in this way that a person is an ascetic unshaken."
(2) "And how is a person a white-lotus 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. It is in this way that a person is a white-lotus ascetic. "
(3) "And how is a person a red-lotus ascetic? Here, with the utter destruction of the five lower fetters, a bhikkhu is one of spontaneous birth, due to attain final nibbana there without returning from that world. It is in this w ay that a person is a red-lotus ascetic."
(4) "And how is a person a delicate ascetic among ascetics? Here, with the-destruction of the taints, a-bhikkhu has realized for himself with direct know ledge, 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 person is a delicate ascetic among ascetics. "
"These, bhikkhus, are the four kinds of persons found existing in the world." . AN 4.89 Sammādiṭṭhi Sutta: View
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The ascetic unshaken, the white-lotus ascetic, the red-lotus ascetic, and the delicate ascetic among ascetics. "
(1) "And how, bhikkhus, is a person an ascetic unshaken? Here, a bhikkhu is one of right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. It is in this way that a person is an ascetic unshaken."
(2) " And how is a person a white-lotus ascetic? Here, a bhikkhu is one of right view , right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation; yet he does not dwell having contacted with the body the eight emancipations. It is in this way that a person is a white-lotus ascetic. "
(3) "And how is a person a red-lotus ascetic? Here, a bhikkhu is one of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation; and he dwells having contacted with the body the eight emancipations. It is in this way that a person is a red -lotus ascetic."
(4) "And how is a person a delicate ascetic among ascetics? Here, a bhikkhu usually uses a robe that has been specifically offered to him , seldom one that has not been specifically offered to him . . . [as in 4:87 ] ... If one could rightly say of anyone: 'He is a delicate ascetic among ascetics,' it is precisely of me that one might say this. "
"These, bhikkhus, are the four kinds of persons found existing in the world ."
(The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.) AN 4.90 Khandha Sutta: Aggregates
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The ascetic unshaken, the white-lotus ascetic, the red -lotus ascetic, and the delicate ascetic among ascetics. "
(1) "And how , bhikkhus, is a person an ascetic unshaken? Here, a bhikkhu is a trainee who has not attained his mind's ideal, one who dwells aspiring for the unsurpassed security from bondage. It is in this way that a person is an ascetic unshaken."
(2) "And how is a person a white-lotus ascetic? Here, a bhikkhu dwells contemplating arising and vanishing in the five aggregates subject to clinging: 'Such is form , such its origin, such its passing away; such is feeling, such its origin, such its passing away; such is perception, such its origin, such its passing away; such are volitional activities, such their origin, such their passing aw ay; such is consciousness, such its origin, such its passing away '; yet he does not dwell having contacted with the body the eight emancipations. It is in this way that a person is a white-lotus ascetic. "
(3) "And how is a person a red-lotus ascetic? Here, a bhikkhu dwells contemplating arising and vanishing in the five aggregates subject to clinging: 'Such is form, such its origin, such its passing away; such is feeling . . . such is perception . . . such are volitional activities. . . such is consciousness, such its origin, such its- passing away'; and he dwells having contacted with the body the eight emancipations. It is in this way that a person is a red-lotus ascetic. "
(4) "And how is a person a delicate ascetic among ascetics? Here, a bhikkhu usually uses a robe that has been specifically offered to him , Seldom one that has not been specifically offered to him . . . [as in 4:87 ] ... If one could rightly say of anyone: 'He is a delicate ascetic among ascetics,' it is precise of me that one might say this. "
"These, bhikkhus, are the four kinds of persons found existing in the world."
(The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the refined ascetic of ascetics.)
"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)