an4.113:8 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, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. 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 bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world. These are the four fine thoroughbred people found in the world.”

12. With Kesi

A Royal Elephant

an4.114:1 “Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.

an4.114:2 And how does a royal bull elephant listen? It’s when a royal bull elephant pays attention, applies the mind, concentrates wholeheartedly, and actively listens to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

an4.114:3 And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

an4.114:4 And how does a royal bull elephant endure? It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals. That’s how a royal bull elephant endures.

an4.114:5 And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

an4.114:6 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? A mendicant listens, destroys, endures, and goes fast.

an4.114:7 And how does a mendicant listen? It’s when a mendicant pays attention, applies the mind, concentrates wholeheartedly, and actively listens when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

an4.114:8 And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. That’s how a mendicant destroys.

an4.114:9 And how does a mendicant endure? It’s when a mendicant endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

an4.114:10 And how does a mendicant go fast? It’s when a mendicant swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment. That’s how a mendicant goes fast. A mendicant with these four qualities … is the supreme field of merit for the world.”

12. With Kesi

Things

an4.115:1 “Mendicants, there are these four things. What four? There is a thing that’s unpleasant to do, and doing it proves harmful. There is a thing that’s unpleasant to do, but doing it proves beneficial. There is a thing that’s pleasant to do, but doing it proves harmful. There is a thing that’s pleasant to do, and doing it proves beneficial.

an4.115:2 Take the thing that’s unpleasant to do, and doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds: because it’s unpleasant, and because doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds.

an4.115:3 Next, take the thing that’s unpleasant to do, but doing it proves beneficial. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They don’t do that thing, so that proves harmful. An astute person does reflect: ‘Even though this thing is unpleasant to do, doing it still proves beneficial.’ They do that thing, so that proves beneficial.

an4.115:4 Next, take the thing that’s pleasant to do, but doing it proves harmful. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn’t reflect: ‘Even though this thing is pleasant to do, doing it still proves harmful.’ They do that thing, and so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They don’t do that thing, so that proves beneficial.

an4.115:5 Next, take the thing that’s pleasant to do, and doing it proves beneficial. This is regarded as a thing that should be done on both grounds: because it’s pleasant, and because doing it proves beneficial. This is regarded as a thing that should be done on both grounds. These are the four things.”

12. With Kesi

Diligence

an4.116:1 “Mendicants, you should be diligent in four situations. What four? Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind. Don’t neglect these things. Give up wrong view; and develop right view. Don’t neglect this.

an4.116:2 A mendicant who has done these things does not fear death in lives to come.”

12. With Kesi

Guarding

an4.117:1 “Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations. What four? ‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind. ‘May my mind not be angered by things that provoke hate.’ … ‘May my mind not be deluded by things that promote delusion.’ … ‘May my mind not be intoxicated by things that intoxicate.’ …

an4.117:2 When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t shake, tremble, quake, or get nervous, nor are they persuaded by the teachings of other ascetics.”

12. With Kesi

Inspiring

an4.118:1 “Mendicants, a faithful gentleman should go to see these four inspiring places. What four? Thinking: ‘Here the Realized One was born!’—that is an inspiring place. Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place. Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place. Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment, with no residue!’—that is an inspiring place. These are the four inspiring places that a faithful gentleman should go to see.”

12. With Kesi

Perils (1st)

an4.119:1 “Mendicants, there are these four perils. What four? The perils of birth, old age, sickness, and death. These are the four perils.”

12. With Kesi

Perils (2nd)

an4.120:1 “Mendicants, there are these four perils. What four? The perils of fire, water, kings, and bandits. These are the four perils.”

13. Fears

Guilt

an4.121:1 “Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place.

an4.121:2 And what, mendicants, is the fear of guilt? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’ Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of guilt.

an4.121:3 And what, mendicants, is the fear of shame? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’ Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of shame.

an4.121:4 And what, mendicants, is the fear of punishment? It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded.

an4.121:5 They think: ‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ … Being afraid of punishment, they don’t steal the belongings of others. They give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of punishment.

an4.121:6 And what, mendicants, is the fear of ending up in a bad place? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad result in the hereafter. If I were to do such bad things, when my body breaks up, after death, I’d end up in a place of loss, a bad place, the underworld, hell.’ Being afraid of ending up in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of ending up in a bad place. These are the four fears.”

13. Fears

The Danger of Waves

an4.122:1 “Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks. These are the four dangers that anyone who enters the water should anticipate. In the same way, a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks.

an4.122:2 And what, mendicants, is the danger of waves? It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by birth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’ They think: ‘Formerly, as laypeople, we advised and instructed others. And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’ Angry and upset, they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of waves. ‘Danger of waves’ is a term for anger and distress. This is called the danger of waves.

an4.122:3 And what, mendicants, is the danger of gharials? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … When they’ve gone forth, their spiritual companions advise and instruct them: ‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’ They think: ‘Formerly, as laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want. We ate and drank both allowable and unallowable things, at the right time and the wrong time. And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ Angry and upset, they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of gharials. ‘Danger of gharials’ is a term for gluttony. This is called the danger of gharials.

an4.122:4 And what, mendicants, is the danger of whirlpools? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy. I can both enjoy my wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’ They resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of whirlpools. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. This is called the danger of whirlpools.

an4.122:5 And what, mendicants, is the danger of sharks? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a lady scantily clad, with revealing clothes. Lust infects their mind, so they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of sharks. ‘Danger of sharks’ is a term for ladies. This is called the danger of sharks. These are the four dangers that a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate.”

13. Fears

Difference (1st)

an4.123:1 “Mendicants, these four individuals are found in the world. What four? Take an individual who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they end up in a high rank of the Garden.

an4.123:2 Furthermore, take an individual who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they end up in a high rank of the Garden.

an4.123:3 Furthermore, take an individual who, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they end up in a high rank of the Garden.

an4.123:4 Furthermore, take an individual who, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They enjoy it and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they end up in a high rank of the Garden. These are the four individuals found in the world.”

13. Fears

Difference (2nd)

an4.124:1 “Mendicants, these four individuals are found in the world. What four? Take an individual who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they end up in a pure rank of the Garden. This destiny is distinct from that of ordinary people.

an4.124:2 Furthermore, take an individual who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they end up in a pure rank of the Garden. This destiny is distinct from that of ordinary people. These are the four individuals found in the world.”

13. Fears

Love (1st)

an4.125:1 “Mendicants, these four individuals are found in the world. What four? Firstly, an individual meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they end up in a high rank of the Garden.

an4.125:2 Furthermore, an individual meditates spreading a heart full of compassion … They end up in a high rank of the Garden. Furthermore, an individual meditates spreading a heart full of rejoicing … They end up in a high rank of the Garden. Furthermore, an individual meditates spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it rewarding. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they end up in a high rank of the Garden. These are the four individuals found in the world.”

13. Fears

Love (2nd)

an4.126:1 “Mendicants, these four individuals are found in the world. What four? Firstly, an individual meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they end up in a pure rank of the Garden. This destiny is distinct from that of ordinary people.

an4.126:2 Furthermore, an individual meditates spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they end up in a pure rank of the Garden. This destiny is distinct from that of ordinary people. These are the four individuals found in the world.”

13. Fears

Incredible Things About the Realized One (1st)

an4.127:1 “Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four? When the being intent on awakening is conceived in his mother’s womb, mindful and aware. And then—in this world with its angels and Satan, this population with its ascetics and brahmins, rulers and commoners—an immeasurable, magnificent light appears, surpassing the glory of the angels. Even in the boundless gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the angels. And the sentient beings born there recognize each other by that light: ‘So, it seems other sentient beings have been born here!’ This is the first incredible and amazing thing that appears with the appearance of a Realized One.

an4.127:2 Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the second incredible and amazing thing that appears with the appearance of a Realized One.

an4.127:3 Furthermore, the Realized One awakens to the supreme perfect awakening. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the third incredible and amazing thing that appears with the appearance of a Realized One.

an4.127:4 Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”

13. Fears

Incredible Things About the Realized One (2nd)

an4.128:1 “Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear. What four? People like clinging, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of non-clinging, they want to listen, they actively listen, and they try to understand. This is the first incredible and amazing thing that appears with the appearance of a Realized One.

an4.128:2 People like conceit, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they actively listen, and they try to understand. This is the second incredible and amazing thing that appears with the appearance of a Realized One.

an4.128:3 People like excitement, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they actively listen, and they try to understand. This is the third incredible and amazing thing that appears with the appearance of a Realized One.

an4.128:4 This population is lost in ignorance, swaddled in their shells. Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they actively listen, and they try to understand. This is the fourth incredible and amazing thing that appears with the appearance of a Realized One. With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.”

13. Fears

Incredible Things About Ānanda

an4.129:1 “Mendicants, there are these four incredible and amazing things about Ānanda. What four? If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

an4.129:2 If an assembly of nuns …

an4.129:3 laymen …

an4.129:4 or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about Ānanda.”

13. Fears

Incredible Things About the Wheel-Turning Monarch

an4.130:1 “Mendicants, there are these four incredible and amazing things about a wheel-turning monarch. What four? If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

an4.130:2 If an assembly of brahmins …

an4.130:3 householders …

an4.130:4 or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about a wheel-turning monarch.

an4.130:5 In the same way, there are these four incredible and amazing things about Ānanda. What four? If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

an4.130:6 If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough. These are the four incredible and amazing things about Ānanda.”

14. Individuals

Fetters

an4.131:1 “Mendicants, these four individuals are found in the world. What four? One individual hasn’t given up the lower fetters, the fetters of attachment, or the fetters of clinging to worldly life.

an4.131:2 One individual has given up the lower fetters, but not the fetters of attachment, or the fetters of clinging to worldly life.

an4.131:3 One individual has given up the lower fetters and the fetters of attachment, but not the fetters of clinging to worldly life.

an4.131:4 One individual has given up the lower fetters, the fetters of attachment, and the fetters of clinging to worldly life.

an4.131:5 What individual hasn’t given up the lower fetters, the fetters of attachment, or the fetters of clinging to worldly life? One still far from salvation. This is the individual who hasn’t given up the lower fetters, the fetters of attachment, or the fetters of clinging to worldly life.

an4.131:6 What individual has given up the lower fetters, but not the fetters of attachment, or the fetters of clinging to worldly life? One advancing toward the highest ranks of the Garden.

an4.131:7 What individual has given up the lower fetters and the fetters of attachment, but not the fetters of clinging to worldly life? One close to salvation.

an4.131:8 What individual has given up the lower fetters, the fetters of attachment, and the fetters of clinging to worldly life? A perfected one. These are the four individuals found in the world.”

14. Individuals

Eloquence

an4.132:1 “Mendicants, these four individuals are found in the world. What four? One whose elocution is on topic, but not fluent. One whose elocution is fluent, but not on topic. One whose elocution is both on topic and fluent. One whose elocution is neither on topic nor fluent. These are the four individuals found in the world.”

14. Individuals

One Who Understands Immediately