an4.95:2 Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. The individual who practices to benefit neither themselves nor others is like this, I say.

an4.95:3 The individual who practices to benefit others, but not themselves, is better than that. The individual who practices to benefit themselves, but not others, is better than both of those. But the individual who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

an4.95:4 From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. In the same way, the individual who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four. These are the four individuals found in the world.”

10. Titans

Removing Greed

an4.96:1 “Mendicants, these four individuals are found in the world. What four? One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others.

an4.96:2 And how does an individual practice to benefit themselves, but not others? It’s when an individual practices to remove their own greed, hate, and delusion, but doesn’t encourage others to do the same. That’s how an individual practices to benefit themselves, but not others.

an4.96:3 And how does an individual practice to benefit others, but not themselves? It’s when an individual doesn’t practice to remove their own greed, hate, and delusion, but encourages others to remove theirs. That’s how an individual practices to benefit others, but not themselves.

an4.96:4 And how does an individual practice to benefit neither themselves nor others? It’s when an individual doesn’t practice to remove their own greed, hate, and delusion, nor do they encourage others to remove theirs. That’s how an individual practices to benefit neither themselves nor others.

an4.96:5 And how does an individual practice to benefit both themselves and others? It’s when an individual practices to remove their own greed, hate, and delusion, and encourages others to remove theirs. That’s how an individual practices to benefit both themselves and others. These are the four individuals found in the world.”

10. Titans

Quick-witted

an4.97:1 “Mendicants, these four individuals are found in the world. What four? One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others.

an4.97:2 And how does an individual practice to benefit themselves, but not others? It’s when an individual is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice in line with the teaching. But they’re not a good speaker and do not enunciate well. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions. That’s how an individual practices to benefit themselves, but not others.

an4.97:3 And how does an individual practice to benefit others, but not themselves? It’s when an individual is not quick-witted when it comes to skillful teachings. … But they’re a good speaker. … That’s how an individual practices to benefit others, but not themselves.

an4.97:4 And how does an individual practice to benefit neither themselves nor others? It’s when an individual is not quick-witted when it comes to skillful teachings. … Nor are they a good speaker. … That’s how an individual practices to benefit neither themselves nor others.

an4.97:5 And how does an individual practice to benefit both themselves and others? It’s when an individual is quick-witted when it comes to skillful teachings. … And they’re a good speaker. … That’s how an individual practices to benefit both themselves and others. These are the four individuals found in the world.”

10. Titans

To Benefit Oneself

an4.98:1 “Mendicants, these four individuals are found in the world. What four? One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. These are the four individuals found in the world.”

10. Titans

Training Rules

an4.99:1 “Mendicants, these four individuals are found in the world. What four? One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others.

an4.99:2 And how does an individual practice to benefit themselves, but not others? It’s when an individual doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. But they don’t encourage others to do the same. That’s how an individual practices to benefit themselves, but not others.

an4.99:3 And how does an individual practice to benefit others, but not themselves? It’s when an individual kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. But they encourage others to not do these things. That’s how an individual practices to benefit others, but not themselves.

an4.99:4 And how does a person practice to benefit neither themselves nor others? It’s when an individual kills, etc. … and doesn’t encourage others to not do these things. That’s how an individual practices to benefit neither themselves nor others.

an4.99:5 And how does an individual practice to benefit both themselves and others? It’s when an individual doesn’t kill, etc. … and encourages others to do the same. That’s how an individual practices to benefit both themselves and others. These are the four individuals found in the world.”

10. Titans

With Potaliya the Wanderer

an4.100:1 Then the wanderer Potaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:

an4.100:2 “Potaliya, these four individuals are found in the world. What four? One individual criticizes those deserving of criticism at the right time, truthfully and correctly. But they don’t praise those deserving of praise at the right time, truthfully and correctly. Another individual praises those deserving of praise … But they don’t criticize those deserving of criticism … Another individual doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism … Another individual criticizes those deserving of criticism at the right time, truthfully and correctly. And they praise those deserving of praise at the right time, truthfully and correctly. These are the four individuals found in the world. Of these four individuals, who do you believe to be the finest?”

an4.100:3 “Worthy Gotama, of these four individuals, it is the individual who neither praises those deserving of praise at the right time, truthfully and correctly; nor criticizes those deserving of criticism at the right time, truthfully and correctly. That is the individual I believe to be the finest. Why is that? Because, worthy Gotama, equanimity is the best.”

an4.100:4 “Potaliya, of these four individuals, it is the individual who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly. That is the individual I consider to be the finest. Why is that? Because, Potaliya, understanding of time and context is the best.”

an4.100:5 “Worthy Gotama, of these four individuals, it is the individual who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly. That is the individual I believe to be the finest. Why is that? Because, worthy Gotama, understanding of time and context is the best.

an4.100:6 Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

11. Clouds

Clouds (1st)

an4.101:1 So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

an4.101:2 “Mendicants, there are these four kinds of clouds. What four? One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders. These are the four kinds of clouds. In the same way, these four individuals similar to clouds are found in the world. What four? One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders.

an4.101:3 And how does an individual thunder but not rain? It’s when an individual is a talker, not a doer. That’s how an individual thunders but doesn’t rain. That individual is like a cloud that thunders but doesn’t rain, I say.

an4.101:4 And how does an individual rain but not thunder? It’s when an individual is a doer, not a talker. …

an4.101:5 And how does an individual neither thunder nor rain? It’s when an individual is neither a talker nor a doer. …

an4.101:6 And how does an individual both thunder and rain? It’s when an individual is both a talker and a doer. … These four individuals similar to clouds are found in the world.”

11. Clouds

Clouds (2nd)

an4.102:1 “Mendicants, there are these four kinds of clouds. What four? One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders. These are the four kinds of clouds. In the same way, these four individuals similar to clouds are found in the world. What four? One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders.

an4.102:2 And how does an individual thunder but not rain? It’s when an individual memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of earlier generations, amazing stories, and elaborations. But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual thunders but doesn’t rain. That individual is like a cloud that thunders but doesn’t rain, I say.

an4.102:3 And how does an individual rain but not thunder? It’s when an individual doesn’t memorize the teaching … But they truly understand: ‘This is suffering’ …

an4.102:4 And how does an individual neither thunder nor rain? It’s when an individual doesn’t memorize the teaching … Nor do they truly understand: ‘This is suffering’ …

an4.102:5 And how does an individual both thunder and rain? It’s when an individual memorizes the teaching … And they truly understand: ‘This is suffering’ … These four individuals similar to clouds are found in the world.”

11. Clouds

Pots

an4.103:1 “Mendicants, there are these four pots. What four? Covered but hollow, uncovered but full, uncovered and hollow, and covered and full. These are the four pots. In the same way, these four individuals similar to pots are found in the world. What four? Covered but hollow, uncovered but full, uncovered and hollow, and covered and full.

an4.103:2 And how is an individual covered but hollow? It’s when an individual is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual is covered but hollow. That individual is like a pot that’s covered but hollow, I say.

an4.103:3 And how is an individual uncovered but full? It’s when an individual is not impressive … But they truly understand: ‘This is suffering’ …

an4.103:4 And how is an individual uncovered and hollow? It’s when an individual is not impressive … Nor do they truly understand: ‘This is suffering’ …

an4.103:5 And how is an individual covered and full? It’s when an individual is impressive … And they truly understand: ‘This is suffering’ … These four individuals similar to pots are found in the world.”

11. Clouds

Lakes

an4.104:1 “Mendicants, there are these four lakes. What four? One is shallow but appears deep, one is deep but appears shallow, one is shallow and appears shallow, and one is deep and appears deep. These are the four lakes. In the same way, these four individuals similar to lakes are found in the world. What four? One is shallow but appears deep, one is deep but appears shallow, one is shallow and appears shallow, and one is deep and appears deep.

an4.104:2 And how is an individual shallow but appears deep? It’s when an individual is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual is shallow but appears deep. That individual is like a lake that’s shallow but appears deep, I say.

an4.104:3 And how is an individual deep but appears shallow? It’s when an individual is not impressive … But they really understand: ‘This is suffering’ …

an4.104:4 And how is an individual shallow and appears shallow? It’s when an individual is not impressive … Nor do they really understand: ‘This is suffering’ …

an4.104:5 And how is an individual deep and appears deep? It’s when an individual is impressive … And they really understand: ‘This is suffering’ … These four individuals similar to lakes are found in the world.”

11. Clouds

Mangoes

an4.105:1 “Mendicants, there are these four mangoes. What four? One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe. These are the four mangoes. In the same way, these four individuals similar to mangoes are found in the world. What four? One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe.

an4.105:2 And how is an individual unripe but seems ripe? It’s when an individual is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual is unripe but seems ripe. That individual is like a mango that’s unripe but seems ripe, I say.

an4.105:3 And how is an individual ripe but seems unripe? It’s when an individual is not impressive … But they really understand: ‘This is suffering’ …

an4.105:4 And how is an individual unripe and seems unripe? It’s when an individual is not impressive … Nor do they really understand: ‘This is suffering’ …

an4.105:5 And how is an individual ripe and seems ripe? It’s when an individual is impressive … And they really understand: ‘This is suffering’ … These four individuals similar to mangoes are found in the world.”

11. Clouds

Mangoes (2nd)

an4.106:1 (This is a ghost sutta: there is no text for it in any available editions.)

11. Clouds

Mice

an4.107:1 “Mendicants, there are these four kinds of mice. What four? One makes a hole but doesn’t live in it, one lives in a hole but doesn’t make it, one neither makes a hole nor lives in it, and one both makes a hole and lives in it. These are the four kinds of mice. In the same way, these four individuals similar to mice are found in the world. What four? One makes a hole but doesn’t live in it, one lives in a hole but doesn’t make it, one neither makes a hole nor lives in it, and one both makes a hole and lives in it.

an4.107:2 And how does an individual make a hole but not live in it? It’s when an individual memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of earlier generations, amazing stories, and elaborations. But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. That’s how an individual makes a hole but doesn’t live in it. That individual is like a mouse that makes a hole but doesn’t live in it, I say.

an4.107:3 And how does an individual live in a hole but not make it? It’s when an individual doesn’t memorize the teaching … But they really understand: ‘This is suffering’ …

an4.107:4 And how does an individual neither make a hole nor live in it? It’s when an individual doesn’t memorize the teaching … Nor do they really understand: ‘This is suffering’ …

an4.107:5 And how does an individual both make a hole and live in it? It’s when an individual memorizes the teaching … And they really understand: ‘This is suffering’ … These four individuals similar to mice are found in the world.”

11. Clouds

Oxen

an4.108:1 “Mendicants, there are these four kinds of oxen. What four? One hostile to its own herd, not others; one hostile to other herds, not its own; one hostile to both its own herd and others; and one hostile to neither its own herd nor others. These are the four kinds of oxen. In the same way, these four individuals similar to oxen are found in the world. What four? One hostile to their own herd, not others; one hostile to other herds, not their own; one hostile to both their own herd and others; and one hostile to neither their own herd nor others.

an4.108:2 And how is an individual hostile to their own herd, not others? It’s when an individual intimidates their own followers, not the followers of others. That’s how an individual is hostile to their own herd, not others. That individual is like an ox that’s hostile to its own herd, not others.

an4.108:3 And how is an individual hostile to other herds, not their own? It’s when an individual intimidates the followers of others, not their own. …

an4.108:4 And how is an individual hostile to both their own herd and others? It’s when an individual intimidates their own followers and the followers of others. …

an4.108:5 And how is an individual hostile to neither their own herd nor others? It’s when an individual doesn’t intimidate their own followers or the followers of others. These four individuals similar to oxen are found in the world.”

11. Clouds

Trees

an4.109:1 “Mendicants, there are these four kinds of tree. What four? One is a softwood surrounded by softwoods, one is a softwood surrounded by hardwoods, one is a hardwood surrounded by softwoods, and one is a hardwood surrounded by hardwoods. These are the four kinds of tree. In the same way, these four individuals similar to trees are found in the world. What four? One is a softwood surrounded by softwoods, one is a softwood surrounded by hardwoods, one is a hardwood surrounded by softwoods, and one is a hardwood surrounded by hardwoods.

an4.109:2 And how is an individual a softwood surrounded by softwoods? It’s when an individual is unethical, of bad character, and their followers are the same. That’s how an individual is a softwood surrounded by softwoods. That individual is like a softwood tree that’s surrounded by softwoods, I say.

an4.109:3 And how is an individual a softwood surrounded by hardwoods? It’s when an individual is unethical, of bad character, but their followers are ethical, of good character. …

an4.109:4 And how is an individual a hardwood surrounded by softwoods? It’s when an individual is ethical, of good character, but their followers are unethical, of bad character. …

an4.109:5 And how is an individual a hardwood surrounded by hardwoods? It’s when an individual is ethical, of good character, and their followers are the same. These four individuals similar to trees are found in the world.”

11. Clouds

Vipers

an4.110:1 “Mendicants, there are these four kinds of viper. What four? One whose venom is fast-acting but not lethal, one whose venom is lethal but not fast-acting, one whose venom is both fast-acting and lethal, and one whose venom is neither fast-acting nor lethal. These are the four kinds of viper. In the same way, these four individuals similar to vipers are found in the world. What four? One whose venom is fast-acting but not lethal, one whose venom is lethal but not fast-acting, one whose venom is both fast-acting and lethal, and one whose venom is neither fast-acting nor lethal.

an4.110:2 And how is an individual’s venom fast-acting but not lethal? It’s when an individual is often angry, but their anger doesn’t linger long. That’s how an individual’s venom is fast-acting but not lethal. That individual is like a viper whose venom is fast-acting but not lethal.

an4.110:3 And how is an individual’s venom lethal but not fast-acting? It’s when an individual is not often angry, but their anger lingers for a long time.

an4.110:4 And how is an individual’s venom both fast-acting and lethal? It’s when an individual is often angry, and their anger lingers for a long time.

an4.110:5 And how is an individual’s venom neither fast-acting nor lethal? It’s when an individual is not often angry, and their anger doesn’t linger long. These four individuals similar to vipers are found in the world.”

12. With Kesi

With Kesi

an4.111:1 Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Kesi, you’re known as a horse trainer. Just how do you guide a horse in training?” “Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.” “Kesi, what do you do with a horse in training that doesn’t follow these forms of training?” “In that case, sir, I kill it. Why is that? So that I don’t disgrace my tutor’s community.

an4.111:2 But sir, the Buddha is the supreme guide for those fit for training. Just how do you guide a person in training?” “Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly. The gentle way is this: ‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is the Garden. This is an honored life among humans.’ The harsh way is this: ‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is Hell. This is a degraded life.’

an4.111:3 The both gentle and harsh way is this: ‘This is good conduct … this is bad conduct …’”

an4.111:4 “Sir, what do you do with a person in training who doesn’t follow these forms of training?” “In that case, Kesi, I kill them.” “Sir, it’s not appropriate for the Buddha to kill living creatures. And yet you say you kill them.” “It’s true, Kesi, it’s not appropriate for a Realized One to kill living creatures. But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. For it is killing in the training of the Noble One when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.”

an4.111:5 “Well, they’re definitely dead when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

12. With Kesi

Speed

an4.112:1 “Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and reckoned a factor of kingship. What four? Integrity, speed, patience, and gentleness. A fine royal thoroughbred with these four factors is worthy of a king. …

an4.112:2 In the same way, a mendicant with four qualities is worthy of offerings made for God’s sake, worthy of hospitality, worthy of a religious donation, worthy of respectful greeting, and is the supreme field of merit for the world. What four? Integrity, speed, patience, and gentleness. A mendicant with these four qualities … is the supreme field of merit for the world.”

12. With Kesi

The Goad

an4.113:1 “Mendicants, these four fine thoroughbreds are found in the world. What four? One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world.

an4.113:2 Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world.

an4.113:3 Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world.

an4.113:4 Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world. These are the four fine thoroughbreds found in the world.

an4.113:5 In the same way, these four fine thoroughbred people are found in the world. What four? One fine thoroughbred person hears about the suffering or death of a woman or man in such-and-such village or town. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This individual is like the fine thoroughbred that’s shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world.

an4.113:6 Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such-and-such village or town, but they see it themselves. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world.

an4.113:7 Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such-and-such village or town, nor do they see it themselves, but it happens to their own relative or family member. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world.