an4.70:5 When cattle cross a river, if the bull goes straight, they all go straight, because their leader is straight.

an4.70:6 So it is for humans: when the one deemed chief does the right thing, what do you expect the rest to do? The whole nation sleeps at ease, when the king is just.”

8. Sure Bet

Effort

an4.71:1 “Mendicants, when a mendicant has four things their practice is a sure bet, and they have laid the groundwork for ending the defilements. What four? It’s when a mendicant is ethical, learned, energetic, and wise. When a mendicant possesses these four things their practice is a sure bet, and they have laid the groundwork for ending the defilements.”

8. Sure Bet

Right View

an4.72:1 “Mendicants, when a mendicant has four things their practice is a sure bet, and they have laid the groundwork for ending the defilements. What four? Thoughts of renunciation, good will, and harmlessness; and right view. When a mendicant possesses these four things their practice is a sure bet, and they have laid the groundwork for ending the defilements.”

8. Sure Bet

A True Person

an4.73:1 “Mendicants, an untrue person can be known by four qualities. What four? To start with, an untrue person speaks ill of another even when not asked, let alone when asked. But when summoned for questioning they speak ill of another in full detail, not leaving anything out. That’s how to know that this is an untrue person.

an4.73:2 Furthermore, an untrue person doesn’t speak well of another even when asked, let alone when not asked. But when summoned for questioning they speak well of another without giving the full details, leaving many things out. That’s how to know that this is an untrue person.

an4.73:3 Furthermore, an untrue person doesn’t speak ill of themselves even when asked, let alone when not asked. But when summoned for questioning they speak ill of themselves without giving the full details, leaving many things out. That’s how to know that this is an untrue person.

an4.73:4 Furthermore, an untrue person speaks well of themselves even when not asked, let alone when asked. But when summoned for questioning they speak well of themselves in full detail, not leaving anything out. That’s how to know that this is an untrue person. An untrue person can be known by these four qualities.

an4.73:5 A true person can be known by four qualities. What four? To start with, a true person doesn’t speak ill of another even when asked, let alone when not asked. But when summoned for questioning they speak ill of another without giving the full details, leaving many things out. That’s how to know that this is a true person.

an4.73:6 Furthermore, a true person speaks well of another even when not asked, let alone when asked. But when summoned for questioning they speak well of another in full detail, not leaving anything out. That’s how to know that this is a true person.

an4.73:7 Furthermore, a true person speaks ill of themselves even when not asked, let alone when asked. But when led on by questions they speak ill of themselves in full detail, not leaving anything out. That’s how to know that this is a true person.

an4.73:8 Furthermore, a true person doesn’t speak well of themselves even when asked, let alone when not asked. But when summoned for questioning they speak well of themselves without giving the full details, leaving many things out. That’s how to know that this is a true person. A true person can be known by these four qualities.

an4.73:9 It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff. But after some time, because of living together and familiarity, she’ll even say to her mother and father in law, or to her husband: ‘Go away! What would you know?’ In the same way, on the day or night a mendicant first goes forth from the lay life to homelessness, right away they set up a keen sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices. But after some time, because of living together and familiarity, they’ll even say to their tutor or mentor: ‘Go away! What would you know?’ So you should train like this: ‘We will live with hearts like that of a newly wedded bride.’ That’s how you should train.”

8. Sure Bet

Best (1st)

an4.74:1 “Mendicants, these four things are the best. What four? The best ethics, immersion, wisdom, and freedom. These are the four things that are the best.”

8. Sure Bet

Best (2nd)

an4.75:1 “Mendicants, these four things are the best. What four? The best form, feeling, perception, and existence. These are the four things that are the best.”

8. Sure Bet

At Kusinārā

an4.76:1 At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his full extinguishment. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an4.76:2 “Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” When this was said, the mendicants kept silent.

an4.76:3 For a second time the Buddha addressed the mendicants: … For a second time, the mendicants kept silent.

an4.76:4 For a third time the Buddha addressed the mendicants: … For a third time, the mendicants kept silent.

an4.76:5 Then the Buddha said to the mendicants: “Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” When this was said, the mendicants kept silent. Then Venerable Ānanda said to the Buddha: “It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”

an4.76:6 “Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening.”

8. Sure Bet

Unthinkable

an4.77:1 “Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four? The domain of the Buddhas … The domain of one in absorption … The results of deeds … Speculation about the world … These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”

8. Sure Bet

A Religious Donation

an4.78:1 “Mendicants, there are these four ways of purifying a religious donation. What four? There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient.

an4.78:2 And how is a religious donation purified by the giver, not the recipient? It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.

an4.78:3 And how is a religious donation purified by the recipient, not the giver? It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.

an4.78:4 And how is a religious donation purified by neither the giver nor the recipient? It’s when both the giver and the recipient are unethical, of bad character.

an4.78:5 And how is a religious donation purified by both the giver and the recipient? It’s when both the giver and the recipient are ethical, of good character. These are the four ways of purifying a religious donation.”

8. Sure Bet

Business

an4.79:1 Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, what is the cause, what is the reason why for different people the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations?”

an4.79:2 “Sāriputta, take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. But they fail to give what’s requested. Afterwards, whatever business they undertake fails.

an4.79:3 Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, but don’t meet expectations. Afterwards, whatever business they undertake doesn’t meet expectations.

an4.79:4 Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, meeting expectations. Afterwards, whatever business they undertake meets expectations.

an4.79:5 Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, exceeding expectations. Afterwards, whatever business they undertake exceeds expectations.

an4.79:6 This is the cause, this is the reason why for different people the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations.”

8. Sure Bet

Persia

an4.80:1 At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

an4.80:2 “Sir, what is the cause, what is the reason why ladies don’t attend council meetings, work for a living, or travel to Persia?” “Ānanda, ladies are irritable, jealous, stingy, and unintelligent. This is the cause, this is the reason why ladies don’t attend council meetings, work for a living, or travel to Persia.”

9. Confirmed

Killing Living Creatures

an4.81:1 “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is placed in hell as if delivered there.

an4.81:2 Someone with four qualities is placed in the Garden as if delivered there. What four? They don’t kill living creatures, steal, commit sexual misconduct, or lie. Someone with these four qualities is placed in the Garden as if delivered there.”

9. Confirmed

Lying

an4.82:1 “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They use speech that’s false, backbiting, harsh, or nonsensical. Someone with these four qualities is placed in hell as if delivered there.

an4.82:2 Someone with four qualities is placed in the Garden as if delivered there. What four? They don’t use speech that’s false, backbiting, harsh, or nonsensical. Someone with these four qualities is placed in the Garden as if delivered there.”

9. Confirmed

Where Criticism Takes You

an4.83:1 “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. Someone with these four qualities is placed in hell as if delivered there.

an4.83:2 Someone with four qualities is placed in the Garden as if delivered there. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. Someone with these four qualities is placed in the Garden as if delivered there.”

9. Confirmed

Valuing Anger

an4.84:1 “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They value anger, or denigration, or material things, or honor rather than the true teaching. Someone with these four qualities is placed in hell as if delivered there.

an4.84:2 Someone with four qualities is placed in the Garden as if delivered there. What four? They value the true teaching rather than anger, or denigration, or material things, or honor. Someone with these four qualities is placed in the Garden as if delivered there.”

9. Confirmed

From Darkness to Darkness

an4.85:1 “Mendicants, these four individuals are found in the world. What four? The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light.

an4.85:2 And how is an individual dark and bound for darkness? It’s when an individual is born in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they end up in a place of loss, a bad place, the underworld, Hell. That’s how an individual is dark and bound for darkness.

an4.85:3 And how is an individual dark and bound for light? It’s when an individual is born in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they end up in a good place, the Garden. That’s how an individual is dark and bound for light.

an4.85:4 And how is an individual light and bound for darkness? It’s when an individual is born in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they end up in a place of loss, a bad place, the underworld, Hell. That’s how an individual is light and bound for darkness.

an4.85:5 And how is an individual light and bound for light? It’s when an individual is born in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they end up in a good place, the Garden. That’s how an individual is light and bound for light. These are the four individuals found in the world.”

9. Confirmed

Sunk Low

an4.86:1 “These four individuals are found in the world. What four? 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. … These are the four individuals found in the world.”

9. Confirmed

The Son

an4.87:1 “Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

an4.87:2 And how is an individual a confirmed ascetic? It’s when a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary from the yoke. It’s like the eldest son of an anointed aristocratic king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. In the same way, a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary from the yoke. That’s how an individual is a confirmed ascetic.

an4.87:3 And how is an individual a white lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

an4.87:4 And how is an individual a pink lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom … in this very life … And they have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

an4.87:5 And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by exertion, or as the result of past deeds—usually don’t come up. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom … in this very life … That’s how an individual is a delicate ascetic of ascetics.

an4.87:6 And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept … When living with other mendicants, I am usually treated agreeably by them. … I’m healthy … I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom … in this very life …

an4.87:7 So if anyone should be rightly called a delicate ascetic of ascetics, it’s me. These are the four individuals found in the world.”

9. Confirmed

Fetters

an4.88:1 “Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

an4.88:2 And how is an individual a confirmed ascetic? It’s when a mendicant—with the ending of three fetters—is a stream-enterer, not liable to fall into the underworld, assured, destined for awakening. That’s how an individual is a confirmed ascetic.

an4.88:3 And how is an individual a white lotus ascetic? It’s when a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. That’s how an individual is a white lotus ascetic.

an4.88:4 And how is an individual a pink lotus ascetic? It’s when a mendicant—with the ending of the five lower fetters—attains salvation. They are not liable to fall back. That’s how an individual is a pink lotus ascetic.

an4.88:5 And how is an individual a delicate ascetic of ascetics? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how an individual is a delicate ascetic of ascetics. These are the four individuals found in the world.”

9. Confirmed

Right View

an4.89:1 “Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

an4.89:2 And how is an individual a confirmed ascetic? It’s when a mendicant has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how an individual is a confirmed ascetic.

an4.89:3 And how is an individual a white lotus ascetic? It’s when they have right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

an4.89:4 And how is an individual a pink lotus ascetic? It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

an4.89:5 And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. These are the four individuals found in the world.”

9. Confirmed

Aggregates

an4.90:1 “Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

an4.90:2 And how is an individual a confirmed ascetic? It’s when a mendicant is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke. That’s how an individual is a confirmed ascetic.

an4.90:3 And how is an individual a white lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

an4.90:4 And how is an individual a pink lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ And they have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

an4.90:5 And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. These are the four individuals found in the world.”

10. Titans

Titans

an4.91:1 “Mendicants, these four individuals are found in the world. What four? A rebel surrounded by rebels, a rebel surrounded by the righteous, a righteous one surrounded by rebels, and a righteous one surrounded by the righteous.

an4.91:2 And how is an individual a rebel surrounded by rebels? It’s when an individual is unethical, of bad character, and their followers are the same. That’s how an individual is a rebel surrounded by rebels.

an4.91:3 And how is an individual a rebel surrounded by the righteous? It’s when an individual is unethical, of bad character, but their followers are ethical, of good character. That’s how an individual is a rebel surrounded by the righteous.

an4.91:4 And how is an individual a righteous one surrounded by rebels? It’s when an individual is ethical, of good character, but their followers are unethical, of bad character. That’s how an individual is a righteous one surrounded by rebels.

an4.91:5 And how is an individual a righteous one surrounded by the righteous? It’s when an individual is ethical, of good character, and their followers are the same. That’s how an individual is a righteous one surrounded by the righteous. These are the four individuals found in the world.”

10. Titans

Immersion (1st)

an4.92:1 “Mendicants, these four individuals are found in the world. What four? One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One individual has both internal serenity of heart, and the higher wisdom of discernment of principles. These are the four individuals found in the world.”

10. Titans

Immersion (2nd)

an4.93:1 “Mendicants, these four individuals are found in the world. What four? One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.

an4.93:2 As for the individual who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment.

an4.93:3 As for the individual who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity. After some time they have both discernment and serenity.

an4.93:4 As for the individual who has neither serenity nor discernment: in order to get those skillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that individual should apply extraordinary enthusiasm … After some time they have both serenity and discernment.

an4.93:5 As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. These are the four individuals found in the world.”

10. Titans

Immersion (3rd)

an4.94:1 “Mendicants, these four individuals are found in the world. What four? One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.

an4.94:2 As for the individual who has serenity but not discernment: they should approach someone who has discernment and ask: ‘Reverend, how should conditions be seen? How should they be comprehended? How should they be discerned?’ They would answer from their own experience: ‘This is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.

an4.94:3 As for the individual who has discernment but not serenity: they should approach someone who has serenity and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ They would answer from their own experience: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’ After some time they have both discernment and serenity.

an4.94:4 As for the individual who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ How should conditions be seen? How should they be comprehended? How should they be discerned?’ They would answer as they’ve seen and known: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.

an4.94:5 As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. These are the four individuals found in the world.”

10. Titans

A Firebrand

an4.95:1 “Mendicants, these four individuals are found in the world. What four? One who practices to benefit neither themselves nor others; one who practices to benefit others, but not themselves; one who practices to benefit themselves, but not others; and one who practices to benefit both themselves and others.