--- title: "Numbered Discourses: The Fours · Aṅguttara Nikāya · Catukkanipāta" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 10 of 32 url: https://scriptura.si/works/pali-anguttara-nikaya-4/10/ cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Fours · Aṅguttara Nikāya · Catukkanipāta, section 10. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-4/10/" --- # Numbered Discourses: The Fours · Aṅguttara Nikāya · Catukkanipāta *The Buddha, tr. Bhikkhu Sujato* Teachings grouped in fours: four kinds of persons, four right efforts, four ways of practice. > Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). > English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included. > Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines. ## 10. Titans · AN 4.91–4.100 Source: https://scriptura.si/works/pali-anguttara-nikaya-4/10/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/10/#p-N [¶0] AN 4.91 · Titans > Pali: AN 4.91 · Asurasutta [¶1] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶2] A titan surrounded by titans, > Pali: Asuro asuraparivāro, [¶3] a titan surrounded by gods, > Pali: asuro devaparivāro, [¶4] a god surrounded by titans, and > Pali: devo asuraparivāro, [¶5] a god surrounded by gods. > Pali: devo devaparivāro. [¶6] And how is an individual a titan surrounded by titans? It’s when an individual is unethical, of bad character, and their followers are the same. That’s how an individual is a titan surrounded by titans. > Pali: Kathañca, bhikkhave, puggalo asuro hoti asuraparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā. Evaṁ kho, bhikkhave, puggalo asuro hoti asuraparivāro. [¶7] And how is an individual a titan surrounded by gods? 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 titan surrounded by gods. > Pali: Kathañca, bhikkhave, puggalo asuro hoti devaparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṁ kho, bhikkhave, puggalo asuro hoti devaparivāro. [¶8] And how is an individual a god surrounded by titans? 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 god surrounded by titans. > Pali: Kathañca, bhikkhave, puggalo devo hoti asuraparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā. Evaṁ kho, bhikkhave, puggalo devo hoti asuraparivāro. [¶9] And how is an individual a god surrounded by gods? It’s when an individual is ethical, of good character, and their followers are the same. That’s how an individual is a god surrounded by gods. > Pali: Kathañca, bhikkhave, puggalo devo hoti devaparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṁ kho, bhikkhave, puggalo devo hoti, devaparivāro. [¶10] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶11] > Pali: Paṭhamaṁ. [¶12] AN 4.92 · Immersion (1st) > Pali: AN 4.92 · Paṭhamasamādhisutta [¶13] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶14] One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. > Pali: Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya. [¶15] One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. > Pali: Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa. [¶16] One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. > Pali: Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. [¶17] One individual has both internal serenity of heart, and the higher wisdom of discernment of principles. > Pali: Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. [¶18] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶19] > Pali: Dutiyaṁ. [¶20] AN 4.93 · Immersion (2nd) > Pali: AN 4.93 · Dutiyasamādhisutta [¶21] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶22] One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. > Pali: Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya. [¶23] One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. > Pali: Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa. [¶24] One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. > Pali: Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. [¶25] One individual has both internal serenity of heart, and the higher wisdom of discernment of principles. > Pali: Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. [¶26] 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. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī hoti ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. [¶27] 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. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa. [¶28] 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. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṁ kho, bhikkhave, tena puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. [¶29] As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo. [¶30] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶31] > Pali: Tatiyaṁ. [¶32] AN 4.94 · Immersion (3rd) > Pali: AN 4.94 · Tatiyasamādhisutta [¶33] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶34] 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. > Pali: Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. [¶35] 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. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, saṅkhārā daṭṭhabbā? Kathaṁ saṅkhārā sammasitabbā? Kathaṁ saṅkhārā vipassitabbā’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. [¶36] 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. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? Kathaṁ cittaṁ sannisādetabbaṁ? Kathaṁ cittaṁ ekodi kātabbaṁ? Kathaṁ cittaṁ samādahātabban’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabban’ti. So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa. [¶37] 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. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ceva ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? Kathaṁ cittaṁ sannisādetabbaṁ? Kathaṁ cittaṁ ekodi kātabbaṁ? Kathaṁ cittaṁ samādahātabbaṁ? Kathaṁ saṅkhārā daṭṭhabbā? Kathaṁ saṅkhārā sammasitabbā? Kathaṁ saṅkhārā vipassitabbā’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabbaṁ, evaṁ saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya. [¶38] As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo. [¶39] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶40] > Pali: Catutthaṁ. [¶41] AN 4.95 · A Firebrand > Pali: AN 4.95 · Chavālātasutta [¶42] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶43] One who practices to benefit neither themselves nor others; > Pali: Nevattahitāya paṭipanno no parahitāya, [¶44] one who practices to benefit others, but not themselves; > Pali: parahitāya paṭipanno no attahitāya, [¶45] one who practices to benefit themselves, but not others; and > Pali: attahitāya paṭipanno no parahitāya, [¶46] one who practices to benefit both themselves and others. > Pali: attahitāya ceva paṭipanno parahitāya ca. [¶47] 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. > Pali: Seyyathāpi, bhikkhave, chavālātaṁ ubhato padittaṁ, majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati na araññe (…); tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi yvāyaṁ puggalo nevattahitāya paṭipanno no parahitāya. [¶48] 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. > Pali: Tatra, bhikkhave, yvāyaṁ puggalo parahitāya paṭipanno no attahitāya, ayaṁ imesaṁ dvinnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Tatra, bhikkhave, yvāyaṁ puggalo attahitāya paṭipanno no parahitāya, ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Tatra, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. [¶49] 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. > Pali: Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; evamevaṁ kho, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. [¶50] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶51] > Pali: Pañcamaṁ. [¶52] AN 4.96 · Removing Greed > Pali: AN 4.96 · Rāgavinayasutta [¶53] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶54] One who practices to benefit themselves, but not others; > Pali: Attahitāya paṭipanno no parahitāya, [¶55] one who practices to benefit others, but not themselves; > Pali: parahitāya paṭipanno no attahitāya, [¶56] one who practices to benefit neither themselves nor others; and > Pali: nevattahitāya paṭipanno no parahitāya, [¶57] one who practices to benefit both themselves and others. > Pali: attahitāya ceva paṭipanno parahitāya ca. [¶58] 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. > Pali: Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti no parahitāya? Idha, bhikkhave, ekacco puggalo attanā rāgavinayāya paṭipanno hoti, no paraṁ rāgavinayāya samādapeti; attanā dosavinayāya paṭipanno hoti, no paraṁ dosavinayāya samādapeti; attanā mohavinayāya paṭipanno hoti, no paraṁ mohavinayāya samādapeti. Evaṁ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya. [¶59] 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. > Pali: Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, paraṁ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, paraṁ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, paraṁ mohavinayāya samādapeti. Evaṁ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya. [¶60] 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. > Pali: Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, no paraṁ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, no paraṁ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, no paraṁ mohavinayāya samādapeti. Evaṁ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya. [¶61] 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. > Pali: Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo attanā ca rāgavinayāya paṭipanno hoti, parañca rāgavinayāya samādapeti; attanā ca dosavinayāya paṭipanno hoti, parañca dosavinayāya samādapeti; attanā ca mohavinayāya paṭipanno hoti, parañca mohavinayāya samādapeti. Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. [¶62] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶63] > Pali: Chaṭṭhaṁ. [¶64] AN 4.97 · Quick-witted > Pali: AN 4.97 · Khippanisantisutta [¶65] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶66] One who practices to benefit themselves, but not others; > Pali: attahitāya paṭipanno no parahitāya, [¶67] one who practices to benefit others, but not themselves; > Pali: parahitāya paṭipanno no attahitāya, [¶68] one who practices to benefit neither themselves nor others; and > Pali: nevattahitāya paṭipanno no parahitāya, [¶69] one who practices to benefit both themselves and others. > Pali: attahitāya ceva paṭipanno parahitāya ca. [¶70] 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. > Pali: Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṁ dhārakajātiko hoti, dhātānañca dhammānaṁ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. Evaṁ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya. [¶71] 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. > Pali: Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṁ dhammānaṁ dhārakajātiko hoti, no ca dhātānaṁ dhammānaṁ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. Evaṁ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya. [¶72] 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. > Pali: Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṁ dhammānaṁ dhārakajātiko hoti, no ca dhātānaṁ dhammānaṁ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. Evaṁ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya. [¶73] 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. > Pali: Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṁ dhārakajātiko hoti, dhātānañca dhammānaṁ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. [¶74] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶75] > Pali: Sattamaṁ. [¶76] AN 4.98 · To Benefit Oneself > Pali: AN 4.98 · Attahitasutta [¶77] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶78] One who practices to benefit themselves, but not others; > Pali: Attahitāya paṭipanno no parahitāya, [¶79] one who practices to benefit others, but not themselves; > Pali: parahitāya paṭipanno no attahitāya, [¶80] one who practices to benefit neither themselves nor others; and > Pali: nevattahitāya paṭipanno no parahitāya, [¶81] one who practices to benefit both themselves and others. > Pali: attahitāya ceva paṭipanno parahitāya ca. [¶82] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶83] > Pali: Aṭṭhamaṁ. [¶84] AN 4.99 · Training Rules > Pali: AN 4.99 · Sikkhāpadasutta [¶85] “Mendicants, these four individuals are found in the world. What four? > Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶86] One who practices to benefit themselves, but not others; > Pali: attahitāya paṭipanno no parahitāya, [¶87] one who practices to benefit others, but not themselves; > Pali: parahitāya paṭipanno no attahitāya, [¶88] one who practices to benefit neither themselves nor others; and > Pali: nevattahitāya paṭipanno no parahitāya, [¶89] one who practices to benefit both themselves and others. > Pali: attahitāya ceva paṭipanno parahitāya ca. [¶90] 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. > Pali: Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā paṭivirato hoti, no paraṁ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā paṭivirato hoti, no paraṁ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā paṭivirato hoti, no paraṁ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā paṭivirato hoti, no paraṁ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā paṭivirato hoti, no paraṁ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṁ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya. [¶91] 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. > Pali: Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, paraṁ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā appaṭivirato hoti, paraṁ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā appaṭivirato hoti, paraṁ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā appaṭivirato hoti, paraṁ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, paraṁ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṁ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya. [¶92] 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. > Pali: Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti no parahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, no paraṁ pāṇātipātā veramaṇiyā samādapeti …pe… attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, no paraṁ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṁ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya. [¶93] 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. > Pali: Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti …pe… attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca. [¶94] These are the four individuals found in the world.” > Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti. [¶95] > Pali: Navamaṁ. [¶96] AN 4.100 · With Potaliya the Wanderer > Pali: AN 4.100 · Potaliyasutta [¶97] 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: > Pali: Atha kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho potaliyaṁ paribbājakaṁ bhagavā etadavoca: [¶98] “Potaliya, these four individuals are found in the world. What four? > Pali: “Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? [¶99] 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. > Pali: Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. [¶100] Another individual praises those deserving of praise … But they don’t criticize those deserving of criticism … > Pali: Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. [¶101] Another individual doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism … > Pali: Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. [¶102] 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. > Pali: Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. [¶103] These are the four individuals found in the world. Of these four individuals, who do you believe to be the finest?” > Pali: Ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti? [¶104] “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.” > Pali: “Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. Ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena; ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Abhikkantā hesā, bho gotama, yadidaṁ upekkhā”ti. [¶105] “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.” > Pali: “Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro …pe… ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena; ayaṁ imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Abhikkantā hesā, potaliya, yadidaṁ tattha tattha kālaññutā”ti. [¶106] “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. > Pali: “Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro …pe… ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena; ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Abhikkantā hesā, bho gotama, yadidaṁ tattha tattha kālaññutā. [¶107] 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.” > Pali: Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. [¶108] > Pali: Dasamaṁ. [¶109] > Pali: Asuravaggo pañcamo. [¶110] > Pali: Tassuddānaṁ [¶111] > Pali: Asuro tayo samādhī, chavālātena pañcamaṁ; Rāgo nisanti attahitaṁ, sikkhā potaliyena cāti. [¶112] > Pali: Dutiyo paṇṇāsako samatto.