On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Blessed One addressed the bhikkhus: "Bhikkhus!" "Venerable sir!" those bhikkhus replied.
The Blessed One said this: "Bhikkhus, there are these four kinds of clouds. What four? The one that thunders but does not rain; the one that rains but does not thunder; the one that neither thunders nor rains; and the one that both thunders and rains. These are the four kinds of clouds. So too, there are these four kinds of persons similar to clouds found existing in the world. What four? The one who thunders but does not rain; the; one who rains but does not thunder; the One who neither thunders nor rains; and the one who both thunders and rains. "
(1) "And how , bhikkhus, is a person one who thunders but does not rain? Here someone is a talker, not a doer. It is in this way that a person is one who thunders but does not rain. So, I say, this person is just like a cloud that thunders but does not rain ."
(2) "And how is a person one who rains but does not thunder? Here, someone is a doer, not a talker. It is in this way that a person is one who rains but does not thunder. So I say, this person is just like a cloud that rains but does not thunder. "
(3) "And how is a person one who neither thunders nor rains? Here, someone is neither a talker nor a doer. It is in this w ay that a person is one who neither thunders nor rains. So, I say, this person is just like a cloud that neither thunders nor rains. "
(4) "And how is a person one who both thunders and rains? Here, someone is both a talker and a doer. It is in this way that a person is one who both thunders and rains. So, I say, this person is just like a cloud that both thunders and rains. "
"These, bhikkhus, are the four kinds of persons similar to clouds found existing in the world ."
(Four people similar to clouds.)
AN 4.102 Dutiyavalāhaka Sutta: Clouds (2)
"Bhikkhus, there are these four kinds of clouds. What four? [as above ].. . (1) "And how , bhikkhus, is a person one who thunders but does not rain? Here, someone masters the Dhamma— the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and-answers— but he does not understand as it really is: 'This is suffering' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering'. It is in this way that a person is one w ho thunders but does not rain. So, I say, this person is just Like a cloud that thunders but does not rain."
(2) "And how is a person one who rains but does not thunder? Here, someone does not m aster the Dhamma— the discourses - questions-and-answers— but he understands as it really is: 'This is suffering'. . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is one who rains but does not thunder. So, I say, this person is just like a cloud that rains but does not thunder. "
(3) "And how is a person one who neither thunders nor rains? Here, someone does not master the Dhamma— the discourses . . . questions-and-answers— and he does not understand as it really is: 'This is suffering '. . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is one who neither thunders nor rains. So, I say, this person is just like a cloud that neither thunders nor rains."
(4) "And how is a person one who both thunders and rains? Here, someone masters the Dhamma—the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and answers— and he understands as it really is: 'This is suffering' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering.' It is in this way that a person is one who both thunders and rains. So, I say, this person is just like a cloud that both thunders and rains."
"These, bhikkhus, are the four kinds of persons similar to clouds found existing in the world."
(Four people similar to clouds.)
AN 4.103 Kumbha Sutta: Pots
"Bhikkhus, there are these four kinds of pots. What four? The one that is empty and covered; the one that is full and open; the one that is empty and open; and the one that is full and covered. These are the four kinds of pots. So too, there are these four kinds of persons similar to pots found existing in the world. What four? The one who is empty and covered; the one who is full and open; the one who is empty and open; and the one who is full and covered."
(1) "And how , bhikkhus, is a person empty and covered? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; but he does not understand as it really is: 'This is suffering' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering.' It is in this way that a person is empty and covered. So, I say, this person is just like a pot that is empty and covered. "
(2) "And how is a person full and open? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; but he understands as it really is: 'This is suffering'. . . 'This is the way leading to the cessation of suffering'. It is in this Way that a person is full and open. So, I say, this person is just like a pot that is full and open."
(3) "And how is a person empty and open? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; and he does not understand as it really is: 'This is suffering'. . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is empty and open. So, I say, this person is just like a pot that is empty and open. "
(4) "And how is a person full and covered? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe, and bowl; and he understands as it really is: ‘This is suffering' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the w ay leading to the cessation of suffering.' It is in this way that a person is full and covered. So, I say, this person is just like a pot that is full and covered.. "
"These, bhikkhus, are the four kinds of persons similar to pots found existing in the world."
(Four people similar to pots.)
AN 4.104 Udakarahada Sutta: Pools of Water
"Bhikkhus, there are these four kinds of pools of water. What four? The one that is shallow but appears to be deep; the one that is deep but appears to be shallow; the one that is shallow and appears to be shallow ; and the one that is deep and appears to be deep. These are the four kinds of pools of water. So too, there are these four kinds of persons similar to pools of water found existing in the world. What four? The one who is shallow but appears to be deep; the one who is deep but appears to be shallow ; the one who is shallow and appears to be shallow ; and the one who is deep and appears to be deep. "
(1) "And how , bhikkhus, is a person one who is shallow but appears to be deep? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; but he does not understand as it really is: 'This is suffering / and 'This is the origin of suffering,' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering.' It is in this way that a person is shallow but appears to be deep. So, I say, this person is just like a pool of water that is shallow but appears to be deep."
(2) "And how is a person one who is deep but appears to be shallow ? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; but he understands as it really is: 'This is suffering '. . . 'This is the way leading to the cessation of suffering' It is in this way that a person is deep but appears to be shallow . So, I say, this person is just like a pool of water that is deep but appears to be shallow. "
(3) "And how is a person one who is shallow and appears to be shallow ? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; and he does not understand as it really is: 'This is suffering '. . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is shallow and appears to be shallow . So, I say, this person is just like a pool of water that is shallow and appears to be shallow."
(4) "And how is a person one who is deep and appears to be deep? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; and he understands as it really is: 'This is suffering,' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering.' It is in this w ay that a person-is deep and appears to be deep. So, I say, this person is just like a pool of water that is deep and appears to be deep. "
"These, bhikkhus, are the four kinds of persons similar to pools of water found existing in the world."
(Four people similar to ponds.)
AN 4.105 Amba Sutta: Mangoes
"Bhikkhus, there are these four kinds of mangoes. What four? The one that is unripe but appears ripe; the one that is ripe but appears unripe; the one that is unripe and appears unripe; and the one that is ripe and appears ripe. These are the four kinds of mangoes. So too, there are these four kinds of persons similar to mangoes found existing in the world. What four? The one who is unripe but appears ripe; the one w ho is ripe but appears unripe; the one who is unripe and appears unripe; and the one w ho is ripe and appears ripe."
(1) "And how , bhikkhus, is a person one who is unripe but appears to be ripe? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; but he does not understand as it really is: 'This is suffering' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering'. It is in this way that a person is unripe but appears to be ripe. So, I say, this person is just like a mango that is unripe but appears to be ripe. "
(2) "And how is a person one who is ripe but appears to be unripe? Here, someone does not inspire confidence by his manner of going forward and returning ... and carrying his outer robe and bowl; but he understands as it really is: 'This is suffering' .. . 'This is the way leading to the cessation of suffering'. It is in this way that a person is ripe but appears to be unripe. So, I say, this person is just like a mango that is ripe but appears to be unripe. "
(3) "And how is a person one who is unripe and appears to be unripe? Here, someone does not inspire confidence by his manner of going forward and returning . . . and carrying his outer robe and bowl; and he does not understand as it really is: 'This is suffering '. . . 'This is the way leading to the cessation of suffering.' It is in this way that a person is unripe and appears to be unripe. So, I say, this person is just like a mango that is unripe and appears to be unripe. "
(4) "And how is a person one who is ripe and appears to be ripe? Here, someone inspires confidence by his manner of going forward and returning, looking ahead and looking aside, drawing in and extending the limbs, wearing his robes and carrying his outer robe and bowl; and he understands as it really is: 'This is suffering' and 'This is the origin of suffering' an d 'This is the cessation of suffering,' and 'This is the w ay leading to the cessation of suffering'. It is in this way that a person is ripe and appears to be ripe. So, I say, this person is just like a mango that is ripe and appears to be ripe. "
"These, bhikkhus, are the four kinds of persons similar to mangoes found existing in the world."
(Four people similar to mangoes.)
AN 4.106: [MangoesJ
[No text of this sutta occurs in any edition. The uddana verse at the end of the vagga says: dve honti ambani, "there are two [on] m angoes," which is apparently why Be assigns the title.. Mp says only, "T he sixth is clear." Both Ce and Be, referring to this comment, have a note: "The commentary says, 'The sixth is clear," but it is not found in the canonical text."]
AN 4.107 Mūsika Sutta: Mice
"Bhikkhus, there are these four kinds of mice. What four? The one that makes a hole but does not live in it; the one that lives in a hole but does not make one; the one that neither makes a hole nor lives in one; and the one that both makes a hole and lives in it. These are the four kinds of mice. So too, there are these four kinds of persons similar to mice found existing in the world. What four? The one who makes a hole but does not live in it; the one who lives in a hole but does not make one; the one who neither makes a hole nor lives in one; and the one who both makes a hole and lives in it. "
(1) "And how , bhikkhus, is a person one who makes a hole but does not live in it? Here, someone masters the Dhamma-— the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and -answers— but he does not understand as it really is: 'This is suffering' and 'This is the origin of suffering' and 'This is the cessation of suffering' and 'This is the way leading to the cessation of suffering'. It is in this way that a person is one who makes a hole but does not live in it. So, I say, this person is just like a mouse that makes a hole but does not live in it. "
(2) "And how is a person one who lives in a hole but does not make one? Here, someone does not master the Dhamma— the discourses. . . questions-and-answers— but he understands as it really is: 'This is suffering '. . . 'This is the way leading to the cessation of suffering'. It is in this way that a person is one who lives in a hole but does not make one. So, I say, this person is just like a mouse that lives in a hole but does not make one."
(3) "And how is a person one who neither makes a hole nor lives in one? Here, someone does not master the Dhamma— the discourses .. . questions-and -answers— and he does not understand as it really is: 'This is suffering'. . . This is the way leading to the cessation of suffering.' It is in this way that a person is one who neither makes a hole nor lives in one. So, I say, this person is just like a mouse that neither makes a hole nor lives in one."
(4) "And how is a person one who both makes a hole and lives in it? Here, someone masters the Dhamma— the discourses, mixed prose and verse, expositions, verses, inspired utterances, quotations, birth stories, amazing accounts, and questions-and answers— and he understands as it really is: 'This is suffering,' and 'This is the origin of suffering.' and 'This is the cessation of suffering,' and 'This is the way leading to the cessation of suffering.' It is in this way that a person is one who both makes a hole and lives in it. So, I say, this person is just like a mouse that both makes a hole and lives in it. "
"These, bhikkhus, are the four, kinds Of persons similar to mice found existing in the world ."
(Four people similar to mice.) AN 4.108 Balībadda Sutta: Bulls
"Bhikkhus, there are these four kinds of bulls. What four? The one wrathful toward its own cattle, not toward the cattle of others; the one wrathful toward the cattle of others, not toward its own cattle; the one wrathful both toward its own cattle and toward the cattle of others; and the one wrathful neither toward its own cattle nor toward the cattle of others. These are the four kinds of bulls. "
"So too, there are these four kinds of persons similar to bulls found existing in the world. What four? The one wrathful toward his own cattle, not toward the cattle of others; the one wrathful toward the cattle of others, not toward his own cattle; the one wrathful both toward his own cattle and toward the cattle of others; and the one wrathful neither toward his own cattle nor toward the cattle of others. "
(1) "And how , bhikkhus, is a person wrathful toward his own cattle, not toward the cattle of others? Here, someone intimidates his own retinue but not the retinues of others. It is in this way that a person is wrathful toward his own cattle, not toward the cattle of others. So, I say, this person is just like a bull wrathful toward its own cattle, not toward the cattle of others."
(2) "And how is a person wrathful toward the cattle of others, not toward his own cattle? Here, someone intimidates the retinues of others but not his own retinue. It is in this way that a person is wrathful toward the cattle of others, not toward his own cattle. So, I say, this person is just like a bull wrathful toward the cattle of others, not toward his own cattle. "
(3) "And how is a person wrathful both toward his own cattle and toward the cattle of others? Here, someone intimidates both the retinues of others and also his own retinue. It is in this way that a person is wrathful both toward his own cattle and toward the cattle of others. So, I say, this person is just like a bull wrathful both toward his own cattle and toward the cattle of others."
(4) "And how is a person wrathful neither toward his own cattle nor toward the cattle of others? Here, someone does not intimidate his own retinue or the retinues of others. It is in this way that a person is wrathful neither toward his own cattle nor toward the cattle of others. So, I say, this person is just like a bull wrathful neither toward his own cattle nor toward the cattle of others. "
"These, bhikkhus, are the four kinds of persons similar to bulls found existing in the world ."
(Four people similar to oxen.)
AN 4.109 Rukkha Sutta: Trees "Bhikkhus, there are these four kinds of trees. What four? The one mad e of softwood that is surrounded by softwood [trees]; the one made of softwood that is surrounded by hard wood [trees]; the one mad e of hardwood that is surrounded by softwood [trees]; and the one made of hardwood that is surrounded by hard wood [trees]. These are the four kinds of trees. "
"So too, there are these four kinds of persons similar to trees found existing in the world. What four? The one made of softwood who is surrounded by softwood [trees]; the one made of softwood who is surrounded by hardwood [trees]; the one made of hard wood who is surrounded by softwood [trees]; and the one made of hardwood who is surrounded by hard wood [trees]."
(1) "And how , bhikkhus, is a person made of softwood and surrounded by softwood [trees]? Here, someone is immoral, of bad character, and his retinue is also immoral, of bad character. It is in this way that a person is made of softwood and surrounded by softwood [trees]. So, I say, this person is just like a tree made of softwood and surrounded by softwood [trees]."
(2) "And how is a person made of softwood but surrounded by hardwood [trees]? Here, someone is immoral, of bad character, but his retinue is virtuous, of good character. It is in this way that a person is made of softwood but surrounded by hard wood [trees]. So, I say, this person is just like a tree made of softwood but surrounded by hard wood [trees]. "
(3) "And how is a person made of hardwood but surrounded by softwood [trees]? Here, someone is virtuous, of good character, but his retinue is immoral, of bad character. It is in this way that a person is made of hardwood but surrounded by softwood [trees]. So, I say , this person is just like a tree made of hardwood but surrounded by softwood [trees]. "
(4) "'And how is a person made of hardwood and surrounded by hardwood [trees]? Here, someone is virtuous, of good character, and his retinue is also virtuous, of good character. It is in this way that a person is made of hardwood and surrounded by hardwood [trees]. So, I say , this person is just like a tree made of hardwood and surrounded by hardwood [trees]. "
"These, bhikkhus, are the four kinds of persons similar to trees found existing in the world ."
(Four people similar to trees.)
AN 4.110 Āsīvisa Sutta: Vipers
"Bhikkhus, there are these four kinds of vipers. What four? The one whose venom is quick to come up but not virulent; the one whose venom is virulent but not quick to come up; the one whose venom is both quick to come up and virulent; and the one whose venom is neither quick to come up nor virulent. These are the four kinds of vipers."
"So too, there are these four kinds of persons similar to vipers found existing in the world. What four? The one whose venom is quick to come up but not virulent; the one w hose venom is virulent but not quick to come up; the one whose venom is both quick to come up and virulent; and the one whose venom is neither quick to come up nor virulent. "
(1) "And how , bhikkhus, is a person one whose venom is quick to come up but not virulent? Here, someone often becomes angry, but his anger does not linger for a long time. It is in this way that a person is one whose venom is quick to come up but not virulent. So, I say , this person is just like a viper whose venom is quick to come up but not virulent."
(2) "And how is a person one whose venom is virulent but not quick to come up? Here, someone does not often become angry, but his anger lingers for a long time. It is in this way that a person is one whose venom is virulent but not quick to come up. So, I say, this person is just like a viper whose venom is virulent but not quick to come up . "
(3) "And how is a person one whose venom is both quick to come up and virulent? Here, someone often becomes angry, and his anger lingers for a long time. It is in this way that a person is one whose venom is both quick to come up and virulent. So, I say, this person is just like a viper whose venom is both quick to come up and virulent."
(4) "And how is a person one whose venom is neither quick to come up nor virulent? Here, someone does not often become angry, and his anger does not linger for a long time. It is in this way that a person is one whose venom is neither quick to come up nor virulent. So, I say, this person is just like a viper whose venom is neither quick to come up nor virulent. "
"These, bhikkhus, are the four kinds of persons similar to vipers found existing in the world ."
(Four people similar to vipers.)
II Kesi : Kesi VaggaAN 4.111 Kesi Sutta: Kesi
Then Kesi the horse trainer approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: "Kesi, you are reputed to be a horse trainer. Just how do you discipline a horse to be tamed ?"
"Bhante, I discipline one kind of horse gently, another kind sternly, and still another kind both gently and sternly." "But, Kesi, if a horse to be tamed by you won't submit to discipline by any of these methods, how do you deal with him ?" "Bhante, if a horse to be tamed by me won't submit to discipline by any of these methods, then I kill him . For what reason? So that there will be no disgrace to my teacher's guild. But, Bhante, the Blessed One is the unsurpassed trainer of persons to be tamed. Just how does the Blessed One discipline a person to be tamed?"
"I discipline one kind of person gently, another kind sternly, and still another kind both gently and sternly. "
(1) This, Kesi, is the gentle method: 'Such is bodily good conduct, such the result of bodily good conduct; such is verbal good conduct, such the result of verbal good conduct; such is mental good conduct, such the result of mental good conduct; such are the devas, such are human beings.
(2) This is the stern method: 'Such is bodily misconduct, such the result of bodily misconduct; such is verbal misconduct, such the result of verbal misconduct; such is mental misconduct, such the result of mental misconduct; such is hell, such the animal realm , such the sphere of afflicted spirits.
(3) This is the gentle and stern method : 'Such is bodily, good conduct, such the result of bodily good conduct; such is bodily misconduct, such the result of bodily misconduct Such is verbal good conduct, such the result of verbal good conduct; such is verbal misconduct, such the result of verbal misconduct. Such is mental good conduct, such the result of mental good conduct; such is mental misconduct, such the result of mental misconduct. Such are the devas, such are human beings; such is hell, such the animal realm , such the sphere of afflicted spirits."
"But, Bhante, if a person to be tamed by you won't submit to discipline by any of these methods, how does the Blessed One deal with him ?"
(4) "If a person to be tamed by me won't submit to discipline by any of these methods, then I kill him ." "But, Bhante, it isn't allowable for the Blessed One to destroy life. Yet he says, 'Then I kill him .'"
"It is true, Kesi, that it isn't allowable for the Tathagata to destroy life. However, when a person to be tamed won't submit to discipline by the gentle method , the stern method, or the method that is both gentle and stern, then the Tathagata thinks he should not be spoken to and instructed , and his wise fellow monks, too, think he should not be spoken to and instructed. For this, Kesi, is 'killing' in the Noble One's discipline: the Tathagata thinks one should not be spoken to and instructed, and one's wise fellow monks, too, think one should not be spoken to and instructed."
"He is indeed well slain, Bhante, when the Tathagata thinks he should not be spoken to and instructed , and his wise fellow monks, too, think he should not be spoken to and instructed."
"Excellent, Bhante! Excellent, Bhante! The Blessed One has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown , revealing what w as 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 the Blessed One, to the Dhamma, and to the Sangha of bhikkhus. Let the Blessed One consider me a lay follower who from today has gone for refuge for life."
(Guiding people like horses: sometimes, strictly, sometimes gently. ) AN 4.112 Java Sutta: Speed
"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? Rectitude, speed, patience, and mildless. 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? Rectitude, speed, patience, and mildness. Possessing these four factors, a bhikkhu is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, an unsurpassed field of merit for the world."
(A monk is like a king’s thoroughbred.) AN 4.113 Patoda Sutta: Goad
"Bhikkhus, there are these four kinds of excellent thoroughbred horses found existing in the world. What four? (1) "Here, bhikkhus, one kind of excellent thoroughbred horse is stirred and acquires a sense of urgency as soon as it sees the shadow of the goad, thinking: 'What task will my trainer set for me today? What can I do to satisfy him ?' Such is one kind of excellent thoroughbred horse here. This is the first kind of excellent thoroughbred horse found existing in the world. "
(2) "Again, one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, but it is stirred and acquires a sense of urgency when its hairs are struck by the goad , thinking: 'What task will my trainer set for me today? What can I do to satisfy him ?' Such is one kind of excellent thoroughbred horse. This, is the second kind of excellent thorough bred horse found existing in the world."
(3) " Again, one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, nor when its hairs are struck by the goad, but it is stirred and acquires a sense of urgency when its hide is struck by the goad, thinking: 'What task now will my trainer set for me today? What can I do to satisfy him ?' Such is one kind of excellent thoroughbred horse. This is the third kind of excellent thoroughbred horse found existing in the world. "
(4) "Again , one kind of excellent thoroughbred horse is not stirred nor does it acquire a sense of urgency as soon as it sees the shadow of the goad, nor when its hairs are struck by the goad, nor when its hide is struck by the goad , but it is stirred and acquires a sense of urgency when its bone is struck by the goad, thinking: 'What task now will my trainer set for me. today? What can I do to satisfy him ?' Such is one kind of excellent thoroughbred horse. This is the fourth kind of excellent thoroughbred horse found existing in the world. "
"These are the four kinds of excellent thoroughbred horses found existing in the world. "
So too, bhikkhus, there are these four kinds of excellent thoroughbred persons found existing in the world. What four?
(1) "Here, bhikkhus, one kind of excellent thoroughbred person hears: 'In such and such a village or town some woman or man has fallen ill or died. He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Resolute, he realizes the supreme truth with the body and, having pierced it through with wisdom , he sees it. I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency as soon as it sees the shadow of the goad . Such is one kind of excellent thoroughbred person. This is the first kind of excellent thoroughbred person found existing in the world. "
(2) "Again, one kind of excellent thoroughbred person does not hear: 'In such and such a village or town some woman or man has fallen ill or died. Rather, he himself sees a woman or a man who has fallen ill or died. He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Resolute, he realizes the supreme truth with the body and, having pierced it through with wisdom , he sees it. I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency when its hairs are struck by the goad. Such is one kind of excellent thoroughbred person. This is the second kind of excellent thoroughbred person found existing in the world. "
(3) "Again, one kind of excellent thoroughbred person does not hear: In such and such a village or town some woman or man has fallen ill or died nor does he himself see a woman or a man who has fallen ill or died. Rather, a relative or family member of his has fallen ill or died. He is stirred by this and acquires a sense, of urgency. Stirred, he strives carefully, Resolute, he realizes the supreme truth with the body and having pierced it through with wisdom , he sees it. I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency w hen its hide is struck by the goad. Such is one kind of excellent thoroughbred person. This is the third kind of excellent thoroughbred person found existing in the world."
(4) "Again , one kind of excellent thoroughbred person does not hear: In such and such a village Or town some woman or man has fallen ill or died nor does he himself see a woman or a man who has fallen ill or died, nor has a relative or family member of his fallen ill or died. Rather, he himself is stricken by bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. He is stirred by this and acquires a sense of urgency. Stirred, he strives carefully. Resolute, he realizes the supreme truth with the body and, having pierced it through with wisdom , he sees it. I say that this excellent thoroughbred person is similar to the excellent thoroughbred horse that is stirred and acquires a sense of urgency when its bone is struck by the goad. Such is one kind of excellent thoroughbred person. This is the fourth kind of excellent thoroughbred person found existing in the world. "
"These, bhikkhus, are the four kinds of excellent thoroughbred persons found existing in the world ."
(A thoroughbred responds when it sees the goad. So does a monk.)
AN 4.114 Nāga Sutta: Bull Elephant
"Bhikkhus, possessing four factors a king's bull elephant is worthy of a king, an accessory of a king, and reckoned as a factor of kingship. What four? Here, a king's bull elephant is one who listens, who destroys, who patiently endures, and who goes. "
(1) "And how , bhikkhus, is a king's bull elephant one who listens? Here, whatever task the elephant trainer sets for it, whether or not it has ever done it before, the king's bull elephant heeds it, attends to it, directs his whole mind to it, and listens with eager ears. It is in this way that a king's bull elephant is one who listens. "
(2) "And how is a king's bull elephant one who destroys? Here, when a king's bull elephant has entered the battle, it destroys elephants and elephant riders; it destroys horses and cavalry ; it destroys chariots and charioteers; it destroys in fantry. It is in this way that a king's bull elephant is one who destroys."
(3) '"And how is a king's bull elephant one who patiently endures? Here, when a king's bull elephant has entered the battle, it patiently endures being struck by spears, swords, arrows, and axes; it endures the thundering of drums, kettledrums, coches, and tom -toms. It is in this way that a king's bull elephant is one who patiently endures."
(4) "And how is a king's bull elephant one who goes? Here, the king's bull elephant quickly goes to whatever region the elephant trainer sends it, whether or not it has ever gone there before. It is in this way that a king's bull elephant is one w ho goes. "
"Possessing these four factors, a king's bull elephant is worthy of a king, an accessory of a king, and 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 is one who listens, who destroys, who patiently endures, and who goes. "
(1) "And how , bhikkhus, is a bhikkhu one who listens? Here, when the Dhamma and discipline proclaimed by the Tathagata is being taught, a bhikkhu heeds it, attends to it, directs his whole mind to it, and listens with eager ears. It is in this way that a bhikkhu is one who listens."
(2) "And how is a bhikkhu one who destroys? Here, a bhikkhu does not tolerate an arisen sensual thought, but abandons it, dispels it, terminates it, and obliterates it. He does not tolerate an arisen thought of ill will. . . an arisen thought of harming . . . any other bad unwholesome states that arise from time to time, but abandons them , dispels them , terminates them , and obliterates them. It is in this way that a bhikkhu is one who destroys."
(3) "And how is a bhikkhu one who patiently endures? Here, a bhikkhu patiently endures cold and heat; hunger and thirst contact with flies, mosquitoes, wind, the burning sun, and serpents; rude and offensive ways of speech; he is able to bear up with arisen bodily feelings that are painful, racking, sharp, piercing, harrowing, disagreeable, sapping one's vitality. It is this way that a bhikkhu is one who patiently endures. "
(4) "And how is a bhikkhu one who goes? Here, a bhikkhu quickly goes to that region where he has never before gone in this long stretch of time, that is, to the stilling of all activities, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, nibbana. It is in this way that a bhikkhu is one who goes. "
"Possessing these four qualities, a bhikkhu is worthy of gifts . . . an unsurpassed field of merit for the world ."
(A monk is like a king’s elephant.) AN 4.115 Ṭhāna Sutta: Deeds
"Bhikkhus, there are these four cases of deeds. What four? (1) There is a deed that is disagreeable to do which will prove harmful. (2) There is a deed that is disagreeable to do which will prove beneficial. (3) There is a deed that is agreeable to do which will prove harmful. (4) There is a deed that is agreeable to do which will prove beneficial." (1) "Bhikkhus, take first the case of the deed that is disagreeable to do which will prove harmful. One considers that this deed should not be done on both grounds; because it is disagreeable to do and because it will prove harmful. One considers that this deed should not be done on both grounds. "
(2) "Next, take the case of the deed that is disagreeable to do which will prove beneficial. It is in this case that one can understand who is a fool and who is a wise person in regard to manly strength, manly energy, and manly exertion. The fool does not reflect thus: 'Although this deed is disagreeable to do, still it will prove beneficial.' So he does not do that deed, and his refraining from it proves harmful. But the wise person does reflect thus: 'Although this deed is disagreeable to do, still it will prove beneficial. So he does that deed , and it proves beneficial."
(3) "Next, take the case of the deed that is agreeable to do which will prove harmful. It is in this case, too, that one can understand who is a fool and who is a wise person in regard to manly strength, manly energy, and manly exertion . The fool does not reflect thus: 'Although this deed is agreeable to do, still it will prove harmful. So he does that deed, and it proves harmful. But the wise person does reflect thus: 'Although this deed is agreeable to do, still it will prove harmful. So he does not do that deed, and his refraining from it proves beneficial."
(4) "Next, take the case of the deed that is agreeable to do which will prove beneficial. This deed is considered one that should be done on both grounds: because it is agreeable to do and because it proves beneficial. This deed is considered one that should be done on both grounds. "
"These, bhikkhus, are the four cases of deeds."
(Things that are pleasant or unpleasant, harmful or beneficial.)
AN 4.116 Appamāda Sutta: Heedfulness
"Bhikkhus, there are four occasions when heedfulness should be practiced . What four? (1) "Abandon bodily misconduct and develop bodily good conduct; do not be heedless in this. (2) Abandon verbal misconduct and develop verbal good conduct; do not be heedless in this. (3) Abandon mental misconduct and develop mental good conduct; do not be heedless in this. (4) Abandon wrong view and develop right view ; do not be heedless in this. "
"Bhikkhus, when a bhikkhu has abandoned bodily misconduct and developed bodily good conduct; when he has abandoned verbal misconduct and developed verbal good conduct; when he has abandoned mental misconduct and developed mental good conduct; when he has abandoned wrong view and developed right view , then he need not fear death in the future."
(Don’t neglect good conduct.)
AN 4.117 Ārakkha Sutta: Guarding
"Bhikkhus, one bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind in four instances. What four? (1) "'May my mind not become excited by things that provoke lust!' One bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind thus. " (2) "'May my mind not be full of hate toward things that provoke hatred !One bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind thus." (3) "'May my mind not be deluded by things that cause delusion!' One bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind thus." (4) "May my mind not be intoxicated by things that intoxicate! One bent on his own welfare should practice heedfulness, mindfulness, and guarding of the mind thus."
"Bhikkhus, when a bhikkhu's mind is not excited by things that provoke lust because he has gotten rid of lust; when his mind is not full of hate toward things that provoke hatred because he has gotten rid of hatred ; when his mind is not deluded by things that cause delusion because he has gotten rid of delusion; when his mind is not intoxicated by things that intoxicate because he has gotten rid of intoxication, then he does, not cower, does not shake, does not tremble or become terrified, nor is he swayed by the words of [other], ascetics."
(Practice in your own way.)
AN 4.118 Saṃvejanīya Sutta: Inspiring
"Bhikkhus, these four inspiring places should be seen by a clansman endowed with faith. What four? (1) The place where the Tathagata was born is an inspiring place that should be seen by a clansman endowed with faith. (2) The place where the Tathagata awakened to the unsurpassed perfect enlightenment is an inspiring place that should be seen by a clansman endowed with faith. (3) The place where the Tathagata set in motion the unsurpassed wheel of the Dhamma is an inspiring place that should be seen by a clansman endowed with faith. (4) The place where the Tathagata attained final nibbana by the nibbana element without residue remaining is an inspiring place that should be seen by a clansman endowed with faith.
These, bhikkhus, are the four inspiring places that should be seen by a clansman endowed with faith."
(Four inspiring places to visit.)
AN 4.119 Paṭhamabhaya Sutta: Perils (1)
"Bhikkhus, there are these four perils. What four? The peril of birth, the peril of old age, the peril of illness, and the peril of death. These are the four perils."
(The perils of birth, old age, sickness, and death.)
AN 4.120 Dutiyabhaya Sutta: Perils (2)
"Bhikkhus, there are these four perils. What four? The peril of fire, the peril of floods, the peril of kings, and the peril of bandits. These are the four perils."
(The perils of fire, water, kings, and bandits.)
III Perils : Bhaya Vagga
AN 4.121 Attānuvāda Sutta: Self-Reproach "Bhikkhus, there are these four perils. What four? The peril of self-reproach, the peril of reproach by others, the peril of punishment, and the peril of a bad destination.
(1) "And what, bhikkhus, is the peril of self-reproach? Here, someone reflects thus: 'If I were to engage in bodily, verbal, or mental misconduct, wouldn't I reprove myself because of my behavior?' Afraid of the peril of self-reproach, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the peril of self-reproach. "
(2) "And what is the peril of reproach by others? Here, someone reflects thus: 'If I were to engage in bodily, verbal, or mental misconduct, wouldn't others reprove me because of my behavior?' Afraid of the peril of reproach by others, he abandons bodily misconduct and develops bodily good conduct; he abandons verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the peril of reproach by others."
(3) "And what is the peril of punishment? Here, someone sees that when kings arrest a thief who has committed a crime, they subject him to various punishments: they have him flogged with whips, beaten with canes, beaten with clubs; they have his hands cut off, his feet cut off, his hands and feet cut off; his ears cut off, his nose cut off, his ears and nose cut off; they have him subjected to the 'porridge pot' to the 'polished-shell shave' to the 'Rahu's mouth' to the 'fiery wreath' to the 'flaming hand' to the 'blades of grass,' to the 'bark dress' to the 'antelope' to the 'meat hooks' to the 'coins' to the 'lye pickling,' to the 'pivoting pin' to the 'rolled-up palliasse'; and they have him splashed with boiling oil, and they have him devoured by dogs, and they have him impaled alive on a stake, and they have his head cut off with a sword. "
"It occurs to him : 'When kings have arrested a thief who has committed a crime, they subject him to various punishments because of such bad deeds: they have him flogged with whips.... they have his head cut off with a sword. Now if I were to commit such an evil deed, and if kings were to arrest me, they would subject me to the same punishments. They would have me flogged with whips! . they would have my head cut off with a sword. Afraid of the peril of punishment, he does not go about plundering the belongings of others. This is called the peril of punishment. "
(4) "And what is the peril of a bad destination? Here, someone reflects thus: 'Bodily misconduct has bad results in future lives; verbal misconduct has bad results in future lives; mental misconduct has bad results in future lives. Now if I were to engage in misconduct with body, speech, and mind, then with the breakup of the body, after death, I would be reborn in the plane of misery, in a bad destination, in the lower world, in hell."
"Afraid of the peril of a bad destination, he abandons bodily misconduct and develops bodily good conduct; he abandons, verbal misconduct and develops verbal good conduct; he abandons mental misconduct and develops mental good conduct; he maintains himself in purity. This is called the peril of a bad destination. "
"These, bhikkhus, are the four perils."
(The fears of guilt, shame, punishment, and rebirth in a bad place.) AN 4.122 Ūmibhaya Sutta: Waves "Bhikkhus, there are these four perils to be expected for one who enters the water. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish. These are the four perils to be expected for one who enters the water. So too, there are these four perils to be expected for a clansman who has gone forth out of faith from the household life into homelessness in this Dhamma and discipline. What four? The peril of waves, the peril of crocodiles, the peril of whirlpools, and the peril of fierce fish. "
(1) "And what, bhikkhus, is the peril of waves? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: "I am immersed in birth, old age, and death; in sorrow , lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained. Then, after he has thus gone forth, his fellow monks exhort and instruct him: "You should go forward in this way, return in this way; look ahead in this way, look aside in this way; draw in your limbs in this way, extend them in this way; you should wear your robes and carry your outer robe and bowl in this way. He thinks: "Formerly, w hen I was a layman, I exhorted and instructed others. But now these [monks], who are young enough to be my sons or grandsons, presume to exhort and instruct me. Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of waves. 'The peril of waves' is a designation for anger and irritation. This is called the peril of waves. "
(2) "And what is the peril of crocodiles? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: 'I am immersed in birth, old age, and death; in sorrow , lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained.' Then, after he has thus gone forth , his fellow monks exhort and instruct him : 'You may consume this but not that; you may eat this but not that; you may taste this but not that; you may drink this but not that. You can consume, eat, taste, and drink what is allow able, not what is unallowable. You may consume, eat, taste, and drink with in the proper time, not outside the proper time. He thinks: 'Formerly, when I was a layman , I consumed whatever i w anted to consume and did not consume anything I did not wish to consume. I ate whatever I wanted to eat and did not eat anything I did not wish to eat. I tasted whatever I wanted to taste and did not taste anything I did not wish to taste. I drank whatever I wanted to drink and did not drink anything I did not wish to drink. I consumed, ate, tasted, and drank both what Was allowable and what was not allowable. I consumed , ate, tasted, and drank both within the proper time and outside the proper time. But now when faithful householders give us delicious things to consume and eat during the day outside the proper time, these [monks] seem to put a gag over our mouths.' Being angry and displeased, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of crocodiles. The peril of crocodiles' is a designation for gluttony. This is called the peril of crocodiles."
(3) "And what is the peril of whirlpools? Here, a clansman has gone forth out of faith from the household life into homelessness with the thought: I am immersed in birth, old age, and death; in sorrow , lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained. Then, after he has thus gone forth, in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded , without having established mindfulness, his sense faculties unrestrained. He sees a householder or a householder's son there enjoying himself, furnished and endowed with the five objects of sensual pleasure. It occurs to him: 'Formerly, when I was a layman, I enjoyed myself, furnished and endowed with the five objects of sensual pleasure. My, family has wealth. I can both enjoy that wealth and do meritorious deeds. Let me now give up the training and revert to the lower life so that I can both enjoy that wealth and do meritorious deeds. So he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of whirlpools. 'The peril of whirlpools' is a designation for the five objects of sensual pleasure. This is called the peril of whirlpools. "
(4) "And what is the peril of fierce fish? Here, a clansman has( gone forth out of faith from the household life into homelessness with the thought: 'I am immersed in birth, old age, and death; in sorrow , lamentation, pain, dejection, and anguish. I am immersed in suffering, afflicted by suffering. Perhaps an ending of this entire mass of suffering can be attained. Then, after he has thus gone forth, in the morning he dresses, takes his bowl and robe, and enters a village or town for alms, with body, speech, and mind unguarded , without having established mindfulness, his sense faculties unrestrained. There he sees women with their dress in disarray and loosely attired. When he sees them, lust invades his mind. With his mind invaded by lust, he gives up the training and reverts to the lower life. This is called a bhikkhu who has given up the training and reverted to the lower life because of the peril of fierce fish. The peril of fierce fish' is a designation for women . This is called the peril of fierce fish. "
"These, bhikkhus, are the four perils to be expected for a clansman who has gone forth out of faith from the household life into homelessness in this Dhamma and discipline."
(The risks of waves, crocodiles, whirlpools, and sharks.)
AN 4.123 Paṭhamanānākaraṇa Sutta: Difference (1)
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) "Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, some person enters and dwells in the first jhana, which consists of rapture and pleasure born of seclusion, accompanied by thought and examination. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of Brahma's company. The life span of the devas of Brahma's company is an eon. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm, or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth ."
(2) "Again, some person, with the subsiding of thought and examination, enters and dwells in the second jhana, which has internal placidity and unification of mind and consists of rapture and pleasure born of concentration, without thought and examination. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it w hen he dies, he is reborn in companionship with the devas of streaming radiance. The life span of the devas of streaming radiance is two eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth. "
(3) "Again, some person, with the fading away as well of rapture, dwells equanimous and, mindful and clearly comprehending, he experiences pleasure with the body; he enters and dwells in the third jhana of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of refulgent glory. The life span of the devas of refulgent glory is four eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction,. the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is; when there is future destination and rebirth. "
(4) "Again, some person; with the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, enters and dwells in. the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of great fruit. The life span of the devas of great fruit is five hundred eons. The worldling remains, there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and w hen he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth. "
"These, bhikkhus, are the four kinds of persons found existing in the world."
(Length of rebirth in various exalted realms.)
AN 4.124 Dutiyanānākaraṇa Sutta: Difference (2)
"Bhikkhus, there are these four kinds of persons found existing in the world. What four?
(1) "Here, bhikkhus; secluded from sensual pleasures. . . some person enters and dwells in the first jhana He contemplates whatever phenomena there pertain to form, feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as art affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body , after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings. "
(2) "Again, some person, with the subsiding of thought and examination, enters and dwells in the second jhana (3) With the fading away as well of rapture . . . he enters and dwells in the third jhana.. . . (4) With the abandoning of pleasure and pain, and with the previous passing away of joy and dejection, he enters and dwells in the fourth jhana, neither painful nor pleasant, which has purification of mindfulness by equanimity. He contemplates whatever phenomena there pertain to form, feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body , after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings."
"These, bhikkhus, are the four kinds of persons found existing in the world."
(Contemplating jhānas with wisdom.)
AN 4.125 Paṭhamamettā Sutta: Loving-Kindness (1)
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) "Here, bhikkhus, some person dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below , across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of Brahma's company. The life span of the devas of Brahma's company is an eon. The worldling remains there all his life, and w hen he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire lifespan of those devas, he attains final nibbana in that very, same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth. "
(2) "Again , some person dwells pervading one quarter with a mind imbued with compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with compassion, vast, exalted , measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of streaming radiance. The life span of the devas of streaming radiance is two eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth."
(3) "Again , some person dwells pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to him self, he dwells pervading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it w hen he dies, he is reborn in companionship with the devas of refulgent glory. The life span of the devas of refulgent glory is four eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attains final nibbana in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth. "
(4) "Again , some person here dwells pervading one quarter with a mind imbued with equanimity, likewise, the second quarter, the third quarter, and the fourth quarter. Thus above, below , across, and everywhere, and to all as to him self, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He relishes it, desires it, and finds satisfaction in it. If he is firm in it, focused on it, often dwells in it, and has not lost it when he dies, he is reborn in companionship with the devas of great fruit. The life span of the devas of great fruit is five hundred eons. The worldling remains there all his life, and when he has completed the entire life span of those devas, he goes to hell, to the animal realm , or to the sphere of afflicted spirits. But the Blessed One's disciple remains there all his life, and when he has completed the entire life span of those devas, he attain s final nibbana in that very same state of existence. This is the distinction, the disparity, the difference between the instructed noble disciple and the uninstructed worldling, that is, when there is future destination and rebirth. "
"These, bhikkhus, are the four kinds of persons found existing in the world ."
(Rebirth in Brahmā realms from divine abiding meditations.)
AN 4.126 Dutiyamettā Sutta: Loving-Kindness (2) "Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) "Here , bhikkhus, some person dwells pervading one quarter with a mind imbued with loving-kindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below , across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with loving-kindness, vast, exalted, measureless, without enmity, without ill will. He contemplates whatever phenomena there pertain to form , feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings.
(2) "Again , some person dwells pervading one quarter with a mind imbued with compassion . . . (3) . . . altruistic joy . . ( 4 ) ... equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below , across, and everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without enmity, without ill will. He contemplates whatever phenomena there pertain to form , feeling, perception, volitional activities, and consciousness as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as non-self. With the breakup of the body, after death, he is reborn in companionship with the devas of the pure abodes. This is a rebirth not shared with worldlings. "
"These, bhikkhus, are the four kinds of persons found existing in the world ."
(Contemplating divine abiding meditations with wisdom.)
"Bhikkhus, with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One, four astounding and amazing things become manifest. What four?
(1) "When , bhikkhus, a bodhisatta passes away from the Tusita heaven and mindfully and with clear comprehension enters his mother's womb, then in this world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins, its devas and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Even in those world intervals, vacant and abysmal, regions of gloom and impenetrable darkness where the light of the sun and moon , so powerful and mighty, does not reach , there too a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Those beings who have been reborn there perceive one another by this radiance and say: 'Indeed, it seems there are other beings who have been reborn here.' This is the first astounding and amazing thing that becomes manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One. "
(2) "Again , when a bodhisatta mindfully and with clear comprehension emerges from his mother's womb, then in this world with its devas, Mara, and Braha, in this, population with its ascetics and brahmins, its devas and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Even in those world intervals . . . [beings] say; Indeed, it seems there are other beings who have been reborn here. This is the second astounding and amazing thing that becomes manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One."
(3) "Again , when a Tathagata awakens to the unsurpassed perfect enlightenent, then in this world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins, its devas and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Even in those world intervals. . . [beings] say,: Indeed , it seems there are other beings who have been reborn here. This is the third astounding and amazing thing that becomes manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One. "
(4) "A gain , when a Tathagata sets in motion the unsurpassed wheel of the Dhamma, then in this world with its devas, Mara, and Brahma, in this population with its ascetics and brahmins; its devas and humans, a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Even in those world intervals, vacant and abysmal, regions of gloom and impenetrable darkness where the light of the sun and moon , so powerful and mighty, does not reach , there too a measureless glorious radiance becomes manifest, surpassing the divine majesty of the devas. Those beings who have been reborn there perceive one another by this radiance and say:Indeed, it seems there are other beings who have been reborn here. This is the fourth astounding and amazing thing that becomes manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One. "
"These, bhikkhus, are the four astounding and amazing things that become manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One."
(The Buddha illuminates even interstellar space, so that beings reborn there see each other.)
AN 4.128 Dutiyatathāgataacchariya Sutta: Astounding (2)
"Bhikkhus, with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One, four astounding and amazing things become manifest. What four? (1) "People delight in attachment, take delight in attachment, rejoice in attachment. But when a Tathagata is teaching the Dhamma about non-attachment, people wish to listen, and they lend an ear and set their minds on understanding it. This is the first astounding and amazing thing that becomes manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One."
(2) "People delight in conceit, take delight in conceit, rejoice in conceit. But when a Tathagata is teaching the Dhamma for the removal of conceit, people wish to listen, and they lend an ear and set their minds on understanding it. This is the second astounding and amazing thing that becomes manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One. " (3) "People delight in excitement, take delight in excitement, rejoice in excitement. But when a Tathagata is teaching the Dhamma that leads to peace, people wish to listen, and they lend an ear and set their minds on understanding it. This is the third astounding and amazing thing that becomes manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One. "
(4) "People are immersed in ignorance, become like an egg, completely enveloped. But when a Tathagata is teaching the Dhamma for the removal of ignorance, people wish to listen, and they lend an ear and set their minds on understanding it. This is the fourth astounding and amazing thing that becomes manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One. "
"These, bhikkhus, are the four astounding and amazing things that become manifest with the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One.
(Even in a world full of attachment, people listen to the Buddha’s teaching.)
AN 4.129 Ānandaacchariya Sutta: Astounding (3) "Bhikkhus, there are these four astounding and amazing things about Ananda. What four? (1) "If an assembly of bhikkhus comes to see Ananda, they are elated when they see him. If Ananda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of bhikkhus is still unsated when Ananda falls silent. "
(2) "If an assembly of bhikkhunis comes to see Ananda, they are elated when they see him. If Ananda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of bhikkhunis is still unsated when Ananda falls silent. "
(3) "If an assembly of male lay followers comes to see Ananda, they are elated when they see him. If Ananda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of male lay followers is still unsated when Ananda falls silent. "
(4) "If an assembly of female lay followers comes to see Ananda, they are elated when they see him. If Ananda speaks to them on the Dhamma, they are also elated by his speech, and that assembly of female lay followers is still unsated when Ananda falls silent. "
"These, bhikkhus, are the four astounding and amazing things about Ananda."
(Monks, nuns, laywomen, and laymen love to hear Dhamma from Ānanda.)
AN 4.130 Cakkavattiacchariya Sutta: Astounding (4)
"Bhikkhus, there are these four astounding and amazing things about a wheel-turning monarch. What four? (1) "If an assembly of khattiyas comes to see a wheel-turning monarch, they are elated when they see him. If the wheelturning monarch speaks to them , they are also elated by his speech, and that assembly of khattiyas is still unsated when the wheel-turning monarch falls silent. "
(2) "If an assembly of brahmins comes to see a wheel-turning monarch, they are elated when they see him. If the wheelturning monarch speaks to them , they are also elated by his speech, and that assembly of brahmins is still unsated when the wheel-turning monarch falls silent. "
(3) "If an assembly of householders comes to see a wheel-turning monarch, they are elated when they see him . If the wheel-turning monarch speaks to them, they are also elated by his speech, and that assembly of householders is still unsated when the w heel-turning monarch falls silent. " (4) "If an assembly of ascetics comes to see a wheel-turning monarch, they are elated when they see him. If the wheel-turning monarch speaks to them , they are also elated by his speech, and that assembly, of ascetics is still unsated w hen, the wheel-turning monarch falls silent. "
"These; bhikkhus, are the four astounding and amazing things about a wheel-turning monarch. "
"So too, bhikkhus, there are these four astounding and amazing things about Ananda. What four?... [complete as in .4 :1 2 9 ].,. "These, bhikkhus, are the four astounding and amazing things about Ananda." (Monks, nuns, laywomen, and laymen love to hear Dhamma from Ānanda.)
IV Persons : Puggala Vagga
AN 4.131 Saṃyojana Sutta: Fetters
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? "(1) Here, bhikkhus, some person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence." (2) Some other person has abandoned the lower fetters, but not the fetters for obtaining rebirth or the fetters for obtaining existence. (3) Still another person has abandoned the lower fetters and the fetters for obtaining rebirth, but not the fetters for obtaining existence. (4) And still another person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence. "
(1) "What kind of person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence? The once-returner. This person has not abandoned the lower fetters, the fetters for obtaining rebirth, or the fetters for obtaining existence. "
(2) "What kind of person has abandoned the lower fetters, but not the fetters for obtaining rebirth or the fetters for obtaining existence? The one bound upstream, heading toward the Akanittha realm . This person has abandoned the lower fetters but not the fetters for obtaining rebirth or the fetters for obtaining existence."
(3) "What kind of person has abandoned the lower fetters and the fetters for obtaining rebirth but not the fetters for obtaining existence? The one who attains final nibbana in the interval. This person has abandoned the lower fetters and the fetters for obtaining rebirth but not the fetters for obtaining existence. "
(4) "What kind of person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence? The arahant. For this person has abandoned the lower fetters, the fetters for obtaining rebirth, and the fetters for obtaining existence. "
"These, bhikkhus, are the four kinds of persons found existing in the world ."
(People who have given up various fetters.)
AN 4.132 Paṭibhāna Sutta: Discernment
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? One whose discernment is incisive but not free-flowing; one whose discernment is free-flowing but not incisive; one whose discernment is both incisive and free-flowing; and one whose discernment is neither incisive n or free-flowing. These are the four kinds of persons found existing in the world ."
(Speaking on topic and fluently.)
AN 4.133 Ugghaṭitaññū Sutta: Of Quick Understanding
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? One who understands quickly; one who understands through elaboration; one who needs to be guided; and one for whom the word is the maximum - These are the four kinds of persons found existing in the world ."
(One who understands immediately, one who understands after detailed explanation, one who needs personal guidance, and one who merely learns by rote.) AN 4.134 Uṭṭhānaphala Sutta: Effort
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? One who lives off the fruit of his effort but not off the fruit of his kamma; one who lives off the fruit of his kamma but not off the fruit of his effort; one who lives off the fruit of both his effort and his kamma; and one who lives off the fruit of neither his effort nor his kamma. These are the four kinds of person s found existing in the world."
(Living on the fruit of effort or of past karma.)
AN 4.135 Sāvajja Sutta: Blameworthy
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.
(1) "And how , bhikkhus, is a person blameworthy? Here, a person engages in blameworthy bodily action, blameworthy verbal action and blameworthy mental action. It is in this way that a person is blameworthy. "
(2) "And how is a person mostly blameworthy? Here, a person engages in bodily action that is mostly blameworthy, verbal action that is mostly blameworthy, and mental action that is mostly blameworthy. It is in this way that a person is mostly blameworthy."
(3) "And how is a person slightly blameworthy? Here, a person engages in bodily action that is mostly blameless, verbal action that is mostly blameless, and mental action that is mostly blameless: It is in this way that a person is slightly blameworthy. "
(4) "And how is a person blameless? Here, a person engages in blameless bodily action, blameless verbal action, and blameless mental action. It is in this way that a person is blameless. "
"These are the four kinds of persons found existing in the world ."
(The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.)
AN 4.236 Paṭhamasīla Sutta: Virtuous Behavior (1)
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) Here, bhikkhus, some person does not fulfill virtuous behavior, concentration , and wisdom . (2) Another person fulfills virtuous behavior but does not fulfill concentration and wisdom. (3) Still another person fulfills virtuous behavior and concentration but does not fulfill wisdom. (4) And still another person fulfills virtuous behavior, concentration, and wisdom .
These are the four kinds of persons found existing in the world."
(Fulfilling morality, convergence, and wisdom.)
AN 4.137 Dutiyasīla Sutta: Virtuous Behavior (2)
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? (1) "Here, bhikkhus, some person does not value virtuous behavior or take virtuous behavior as an authority, does not value concentration or take concentration as an authority, and does not value wisdom or take wisdom as an authority. " (2) "Another person values virtuous behavior and takes virtuous behavior as an authority, but does not value concentration or take concentration as an authority, and does not value wisdom or take wisdom as an authority." (3) "Still another person values virtuous behavior and takes virtuous behavior as an authority , values concentration and takes concentration as an authority , but does not value wisdom or take wisdom as an authority." (4) "And still another, person values virtuous behavior and takes virtuous behavior as an authority values concentration and takes concentration as an authority , and values wisdom and takes wisdom as an authority. "
These are the four kinds of persons found existing in the world.
(Valuing morality, convergence, and wisdom.)
AN 4.138 Nikaṭṭha Sutta: Retreat
"Bhikkhus, there are these four kinds of persons found existing in the world. What four? One who has gone on retreat by body but not gone on retreat by mind; one who has not gone on retreat by body but has gone on retreat by mind; one who has not gone on retreat either by body or by mind; and one who has gone on retreat both by body and by mind.
(1) "And how , bhikkhus, has a person gone on retreat by body but not gone on retreat by mind? Here, some person resorts to remote lodgings in forests and jungle groves, but there he thinks sensual thoughts, thoughts of ill will, and thoughts of harming. It is in this way that a person has gone on retreat by body but has not gone on retreat by mind."
(2) "And how has a person not gone on retreat by body but gone on retreat by mind? Here, some person does not resort to remote lodgings in forests and jungle groves, but he thinks thoughts of renunciation, thoughts of good will, and thoughts of harmlessness. It is in this way that a person has not gone on retreat by body but gone on retreat by mind."
(3) "And how has a person gone on retreat neither by body nor by mind? Here, some person does not resort to remote lodgings in forests and jungle groves, and he thinks sensual thoughts, thoughts of ill will, and thoughts of harming. It is in this way that a person has gone on retreat neither by body nor by mind."
(4) "And how has a person gone on retreat both by body and by mind? Here, some person resorts to remote lodgings in forests and jungle groves, and there he thinks thoughts of renunciation, thoughts of good will, and thoughts of harmlessness. It is in this way that a person has gone on retreat both by body and by mind. "
"These, bhikkhus, are the four kinds of persons found existing in the world." . . .
(Retreat of body and mind.)
AN 4.139 Dhammakathika Sutta: Dhamma Speakers
"Bhikkhus, there are these four kinds of Dhamma speakers. What four? (1) "Here, bhikkhus, some Dhamma speaker speaks little and [his speech is] pointless, and his assembly is not skilled in distinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly." (2) "Another Dhamma speaker speaks little but [his speech is] meaningful, and his assembly is skilled in distinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly. " (3) "Still another Dhamma speaker speaks much but [his speech is] pointless, and his assembly is not skilled in distinguishing what is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly." (4) "And still another Dhamma speaker speaks much and [his speech is] meaningful, and his assembly is skilled in distinguishing w hat is meaningful from what is pointless. Such a Dhamma speaker is reckoned as a Dhamma speaker by such an assembly. "
"These, bhikkhus, are the four kinds of Dhamma speakers."
(Good and bad Dharma speakers, and their followings.)
AN 4.140 Vādī Sutta: Speakers
"Bhikkhus, there are these four speakers. What four?
(1) There is the speaker who exhausts the meaning but not the phrasing. (2) There is the speaker who exhausts the phrasing but not the meaning. (3) There is the speaker who exhausts both the meaning and the phrasing. (4) And there is the speaker who does not exhaust either the meaning or the phrasing.
These are the four speakers. It is impossible and inconceivable that one who possesses the four analytical knowledges will exhaust either the meaning or the phrasing ."
(Having things to say, and saying them well.)
V Splendors : Abha Vagga
AN 4.141 Splendors
"Bhikkhus, there are these four splendors. What four? The splendor of the moon, the splendor of the sun, the splendor of fire, and the splendor of wisdom . These are the four splendors. Of these four splendors, the splendor of wisdom is foremost."
(The brightness of the moon, sun, fire, and wisdom.) AN 4.142 Pabhā Sutta: Radiances
"Bhikkhus, there are these four radiances. What four? The radiance of the moon, the radiance of the sun, the radiance of fire, and the radiance of wisdom . These are the four radiances. Of these four radiances, the radiance of wisdom is foremost."
(The radiance of the moon, sun, fire, and wisdom.)
AN 4.143 Āloka Sutta: Lights
"Bhikkhus, there are these four lights. What four? The light of the moon, the light of the sun, the light of fire, and the light of wisdom . These are the four lights. Of these four lights, the light of wisdom is foremost."
(The lights of the moon, sun, fire, and wisdom.)
AN 4.144 Obhāsa Sutta: Lusters
"Bhikkhus, there are these four lusters. What four? The luster of the moon, the luster of the sun, the luster of fire, and the luster of wisdom . These are the four lusters. Of these four lusters, the luster of wisdom is foremost."
(The shining of the moon, sun, fire, and wisdom.)
AN 4.145 Pajjota Sutta: Luminaries
"Bhikkhus, there are these four luminaries. What four? The moon is a luminary, the sun is a luminary, fire is a luminary, and wisdom is a luminary. These are the four luminaries. Of these four luminaries, wisdom is foremost.
(The lamps of the moon, sun, fire, and wisdom.) AN 4.146 Paṭhamakāla Sutta: Times (1)
"There are, bhikkhus, these four times. What four? The time for listening to the Dhamma, the time for discussing the Dhamma, the time for serenity, and the time for insight. These are the four times."
(A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.) AN 4.147 Dutiyakāla Sutta: Times (2)
"Bhikkhus, these four times, rightly developed and coordinated, gradually culminate in the destruction of the taints. What four? The time for listening to the Dhamma, the time for discussing the Dhamma, the time, for serenity, and the time for insight. These four times, rightly developed and coordinated, gradually culminate in the destruction of the taints. "
"Just as, when it is raining and the rain pours down in thick droplets on a mountain top, the water flows down along the slope and fills the clefts, gullies, and creeks; these, becoming full fill up the pools; these, becoming full, fill up the lakes; these, becoming full, fill up the streams; these, becoming full, fill up the rivers; and these, becoming full, fill up the great ocean; so too, these four times, rightly developed and coordinated, gradually culminate in the destruction of the taints."
(A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.)
AN 4.148 Duccarita Sutta: Conduct (1)
"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."
(Speech that’s lying, divisive, harsh, or meaningless.)
AN 4.149 Sucarita Sutta: Conduct (2)
"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." (Speech that’s true, harmonious, gentle, and meaningful.)
AN 4.150 Sāra Sutta: Cores
"Bhikkhus, there are these four cores. What four? The core of virtuous behavior, the core of concentration, the core of wisdom , and the core of liberation. These are the four cores."
(Morality, convergence, wisdom, and freedom are essentials.)
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The numerical discourses of the Buddha (Bhikkhu Bodhi)