an4.133:1 “Mendicants, these four individuals are found in the world. What four? One who understands immediately, one who understands after detailed explanation, one who needs education, and one who merely learns by rote. These are the four individuals found in the world.”

14. Individuals

The Fruits of Initiative

an4.134:1 “These four individuals are found in the world. What four? One who lives off the fruit of initiative, but not deeds; one who lives off the fruit of deeds, but not initiative; one who lives off the fruit of both deeds and initiative; one who lives off the fruit of neither initiative nor deeds. These are the four individuals found in the world.”

14. Individuals

Blameworthy

an4.135:1 “Mendicants, these four individuals are found in the world. What four? The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.

an4.135:2 And how is an individual blameworthy? It’s when an individual does things by way of body, speech, and mind that are blameworthy. That’s how an individual is blameworthy.

an4.135:3 And how is an individual mostly blameworthy? It’s when an individual does things by way of body, speech, and mind that are mostly blameworthy, but occasionally blameless. That’s how an individual is mostly blameworthy.

an4.135:4 And how is an individual slightly blameworthy? It’s when an individual does things by way of body, speech, and mind that are mostly blameless, but occasionally blameworthy. That’s how an individual is slightly blameworthy.

an4.135:5 And how is an individual blameless? It’s when an individual does things by way of body, speech, and mind that are blameless. That’s how an individual is blameless. These are the four individuals found in the world.”

14. Individuals

Ethics (1st)

an4.136:1 “Mendicants, these four individuals are found in the world. What four? One individual has not fulfilled ethics, immersion, or wisdom.

an4.136:2 One individual has fulfilled ethics, but not immersion or wisdom.

an4.136:3 One individual has fulfilled ethics and immersion, but not wisdom.

an4.136:4 One individual has fulfilled ethics, immersion, and wisdom. These are the four individuals found in the world.”

14. Individuals

Ethics (2nd)

an4.137:1 “Mendicants, these four individuals are found in the world. What four? One individual doesn’t value or submit to ethics, immersion, or wisdom.

an4.137:2 One individual values and submits to ethics, but not to immersion or wisdom.

an4.137:3 One individual values and submits to ethics and immersion, but not wisdom.

an4.137:4 One individual values and submits to ethics, immersion, and wisdom. These are the four individuals found in the world.”

14. Individuals

Retreat

an4.138:1 “Mendicants, these four individuals are found in the world. What four? One is on retreat in body, but not mind; one is on retreat in mind, but not body; one is on retreat in neither body nor mind; and one is on retreat in both body and mind.

an4.138:2 And how is an individual on retreat in body, but not mind? It’s when an individual frequents remote lodgings in the wilderness and the forest. But they think sensual, malicious, and cruel thoughts. That’s how an individual is on retreat in body, but not mind.

an4.138:3 And how is an individual on retreat in mind, but not body? It’s when an individual doesn’t frequent remote lodgings in the wilderness and the forest. But they think thoughts of renunciation, good will, and harmlessness. That’s how an individual is on retreat in mind, but not body.

an4.138:4 And how is an individual on retreat in neither body nor mind? It’s when an individual doesn’t frequent remote lodgings in the wilderness and the forest. And they think sensual, malicious, and cruel thoughts. That’s how an individual is on retreat in neither body nor mind.

an4.138:5 And how is an individual on retreat in both body and mind? It’s when an individual frequents remote lodgings in the wilderness and the forest. And they think thoughts of renunciation, good will, and harmlessness. That’s how an individual is on retreat in both body and mind. These are the four individuals found in the world.”

14. Individuals

Dhamma Speakers

an4.139:1 “Mendicants, there are these four Dhamma speakers. What four? One Dhamma speaker speaks little and off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

an4.139:2 One Dhamma speaker speaks little but stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

an4.139:3 One Dhamma speaker speaks much but off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

an4.139:4 One Dhamma speaker speaks much and stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker. These are the four Dhamma speakers.”

14. Individuals

Speaker

an4.140:1 “Mendicants, there are these four speakers. What four? There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things. There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say. There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things. There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things. These are the four speakers. It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.”

15. Brightness

Brightness

an4.141:1 “Mendicants, there are these four kinds of brightness. What four? The brightness of the moon, sun, fire, and wisdom. These are the four kinds of brightness. The best of these four kinds of brightness is the brightness of wisdom.”

15. Brightness

Radiance

an4.142:1 “Mendicants, there are these four kinds of radiance. What four? The radiance of the moon, sun, fire, and wisdom. These are the four kinds of radiance. The best of these four kinds of radiance is the radiance of wisdom.”

15. Brightness

Light

an4.143:1 “Mendicants, there are these four lights. What four? The lights of the moon, sun, fire, and wisdom. These are the four lights. The best of these four lights is the light of wisdom.”

15. Brightness

Shining

an4.144:1 “Mendicants, there are four kinds of shining. What four? The shining of the moon, sun, fire, and wisdom. These are the four kinds of shining. The best of these four kinds of shining is the shining of wisdom.”

15. Brightness

Lamps

an4.145:1 “Mendicants, there are these four lamps. What four? The lamps of the moon, sun, fire, and wisdom. These are the four lamps. The best of these four lamps is the lamp of wisdom.”

15. Brightness

Times (1st)

an4.146:1 “Mendicants, there are these four times. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. These are the four times.”

15. Brightness

Times (2nd)

an4.147:1 “Mendicants, when these four times are rightly developed and reiterated, they gradually lead to the ending of defilements. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

an4.147:2 It’s like when the heavens rain heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean. In the same way, when these four times are rightly developed and reiterated, they gradually lead to the ending of defilements.”

15. Brightness

Bad Conduct

an4.148:1 “Mendicants, there are these four kinds of bad conduct by way of speech. What four? Speech that’s false, backbiting, harsh, or nonsensical. These are the four kinds of bad conduct by way of speech.”

15. Brightness

Good Conduct

an4.149:1 “Mendicants, there are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.”

15. Brightness

Essentials

an4.150:1 “Mendicants, there are these four essentials. What four? Ethics, immersion, wisdom, and freedom are essentials. These are the four essentials.”

16. Faculties

Faculties

an4.151:1 “Mendicants, there are these four faculties. What four? The faculties of faith, energy, mindfulness, and immersion. These are the four faculties.”

16. Faculties

The Power of Faith

an4.152:1 “Mendicants, there are these four powers. What four? The powers of faith, energy, mindfulness, and immersion. These are the four powers.”

16. Faculties

The Power of Wisdom

an4.153:1 “Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness. These are the four powers.”

16. Faculties

The Power of Mindfulness

an4.154:1 “Mendicants, there are these four powers. What four? The powers of mindfulness, immersion, blamelessness, and inclusiveness. These are the four powers.”

16. Faculties

The Power of Reflection

an4.155:1 “Mendicants, there are these four powers. What four? The powers of reflection, development, blamelessness, and inclusiveness. These are the four powers.”

16. Faculties

Eons

16. Faculties

Illness

an4.157:1 “Mendicants, there are two kinds of illness. What two? Mental and physical. Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more. But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for an hour, apart from those who have ended the defilements.

an4.157:2 There are four kinds of illness for those gone forth. What four? To start with, a mendicant has many wishes, is frustrated, and is not content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. Because of this, they focus their corrupt wishes on status, and on getting material things, honor, and popularity. They try hard, strive, and make an effort to get these things. They have an ulterior motive when they visit families. They have an ulterior motive when they sit down, when they speak on Dhamma, and even when they hold it in when they need to go to the toilet. These are the four kinds of illness for those gone forth.

an4.157:3 So you should train like this: ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on status, and on getting material things, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ That’s how you should train.”

16. Faculties

Decline

an4.158:1 There Sāriputta addressed the mendicants: “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:

an4.158:2 “Reverends, any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ What four? They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

an4.158:3 Any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ What four? Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’”

16. Faculties

Nun

an4.159:1 So I have heard. At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. And then a certain nun addressed a man, “Please, my friend, go to the venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the nun named so-and-so is sick, suffering, and gravely ill. She bows with her head to your feet.’ And then say: ‘Sir, please go to the nuns’ quarters to visit that nun out of sympathy.’” “Yes, ma’am,” that man replied. He did as the nun asked.

an4.159:2 Ānanda consented with silence.

an4.159:3 Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe. That nun saw Ānanda coming off in the distance. She wrapped herself up from head to foot and laid down on her cot. Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun:

an4.159:4 “Sister, this body is produced by food. Relying on food, you should give up food. This body is produced by craving. Relying on craving, you should give up craving. This body is produced by conceit. Relying on conceit, you should give up conceit. This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.

an4.159:5 ‘This body is produced by food. Relying on food, you should give up food.’ This is what I said, but why did I say it? Take a mendicant who reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ After some time, relying on food, they give up food. That’s why I said what I said.

an4.159:6 ‘This body is produced by craving. Relying on craving, you should give up craving.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized 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.’ They think: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom … in this very life …’ After some time, relying on craving, they give up craving. That’s why I said what I said.

an4.159:7 ‘This body is produced by conceit. Relying on conceit, you should give up conceit.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized 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.’ They think: ‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom … in this very life … Why can’t I?’ After some time, relying on conceit, they give up conceit. That’s why I said what I said.

an4.159:8 ‘This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.’”

an4.159:9 Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head to Ānanda’s feet, and said, “I made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way. Please, sir, accept my mistake for what it is, so I can restrain myself in future.” “Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

16. Faculties

The Training of a Holy One

an4.160:1 “Mendicants, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of humankind.

an4.160:2 And who is a Holy One? It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of humankind, awakened, blessed. This is a Holy One.

an4.160:3 And what is the training of a Holy One? He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. This is the training of a Holy One. This is how a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of humankind.

an4.160:4 These four things lead to the decline and disappearance of the true teaching. What four? Firstly, the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching.

an4.160:5 Furthermore, the mendicants are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully. This is the second thing that leads to the decline and disappearance of the true teaching.

an4.160:6 Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no one to preserve them. This is the third thing that leads to the decline and disappearance of the true teaching.

an4.160:7 Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the fourth thing that leads to the decline and disappearance of the true teaching. These are four things that lead to the decline and disappearance of the true teaching.

an4.160:8 These four things lead to the continuation, persistence, and enduring of the true teaching. What four? Firstly, the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well placed, the meaning is interpreted correctly. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

an4.160:9 Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This is the second thing that leads to the continuation, persistence, and enduring of the true teaching.

an4.160:10 Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing that leads to the continuation, persistence, and enduring of the true teaching.

an4.160:11 Furthermore, the senior mendicants are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. They too aren’t indulgent or slack … This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching. These are four things that lead to the continuation, persistence, and enduring of the true teaching.”

17. Practice

In Brief

an4.161:1 “Mendicants, there are four ways of practice. What four? Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. These are the four ways of practice.”

17. Practice

In Detail

an4.162:1 “Mendicants, there are four ways of practice. What four? Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.

an4.162:2 And what’s the painful practice with slow insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.

an4.162:3 And what’s the painful practice with swift insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.

an4.162:4 And what’s pleasant practice with slow insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.

an4.162:5 And what’s the pleasant practice with swift insight? It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight. These are the four ways of practice.”

17. Practice

Ugly

an4.163:1 “Mendicants, there are four ways of practice. What four? Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.

an4.163:2 And what’s the painful practice with slow insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.

an4.163:3 And what’s the painful practice with swift insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.

an4.163:4 And what’s the pleasant practice with slow insight? It’s when a mendicant, 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. As the placing of the mind and keeping it connected are stilled, they enter and remain 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. And with the fading away of rapture, they enter and remain 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.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.

an4.163:5 And what’s the pleasant practice with swift insight? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight. These are the four ways of practice.”

17. Practice

Patient (1st)

an4.164:1 “Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice. And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice.

an4.164:2 And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice.

an4.164:3 And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the taming practice.

an4.164:4 And what’s the calming practice? 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, calm them, eliminate them, and obliterate them. This is called the calming practice. These are the four ways of practice.”

17. Practice

Patience (2nd)

an4.165:1 “Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

an4.165:2 And what’s the impatient practice? It’s when someone cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the impatient practice.

an4.165:3 And what’s the patient practice? It’s when someone endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the patient practice.