Perils of Offenses · AN 4.243–4.252

AN 4.243 · Schism in the Saṅgha

AN 4.243 · Saṅghabhedakasutta

At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Well, Ānanda, has that disciplinary issue been settled yet?”

Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “api nu taṁ, ānanda, adhikaraṇaṁ vūpasantan”ti?

“How could it be, sir? Venerable Anuruddha’s protégé Bāhiya remains entirely committed to creating a schism in the Saṅgha. But Anuruddha doesn’t think to say a single word about it.”

“Kuto taṁ, bhante, adhikaraṇaṁ vūpasamissati. Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṁ saṅghabhedāya ṭhito. Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṁ maññatī”ti.

“But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha? Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?

“Kadā panānanda, anuruddho saṅghamajjhe adhikaraṇesu voyuñjati. Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.

A bad monk sees four reasons to relish schism in the Saṅgha. What four? Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, festering, and depraved. He thinks: ‘Suppose the monks know that I’m a bad monk … If they’re in harmony, they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the first reason to relish schism in the Saṅgha.

Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati. Katame cattāro? Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti— dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, paṭhamaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk has wrong view, he’s attached to an extremist view. He thinks: ‘Suppose the monks know that I have wrong view … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the second reason to relish schism in the Saṅgha.

Puna caparaṁ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti— micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, dutiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood. He thinks: ‘Suppose the monks know that I have wrong livelihood … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the third reason to relish schism in the Saṅgha.

Puna caparaṁ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṁ kappeti. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti— micchāājīvo micchāājīvena jīvikaṁ kappetīti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, tatiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

Furthermore, a bad monk desires material things, honor, and admiration. He thinks: ‘Suppose the monks know that I desire material things, honor, and admiration. If they’re in harmony they won’t honor, respect, revere, or venerate me, but if they’re divided they will.’ A bad monk sees this as the fourth reason to relish schism in the Saṅgha.

Puna caparaṁ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti— lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṁ santā na sakkarissanti na garuṁ karissanti na mānessanti na pūjessanti; vaggā pana maṁ sakkarissanti garuṁ karissanti mānessanti pūjessantī’ti. Idaṁ, ānanda, catutthaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

A bad monk sees these four reasons to relish schism in the Saṅgha.”

Ime kho, ānanda, cattāro atthavase sampassamāno pāpabhikkhu saṅghabhedena nandatī”ti.

AN 4.244 · Perils of Offenses

AN 4.244 · Āpattibhayasutta

“Mendicants, there are these four perils of offenses. What four?

“Cattārimāni, bhikkhave, āpattibhayāni. Katamāni cattāri?

Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. May Your Majesty punish them!’ The king would say: ‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’ The king’s men would do as they were told. Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, a capital offense. There’s no way I’d ever do such a bad and reprehensible deed, a capital offense.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding expulsion offenses. It can be expected that if they haven’t committed an expulsion offense they won’t, and if they committed one they will deal with it properly.

Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī. Imassa devo daṇḍaṁ paṇetū’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti. Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ sīsacchejjaṁ. Yatra hi nāma rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindissanti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ sīsacchejjan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pārājikesu dhammesu. Tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pārājikaṁ dhammaṁ na āpajjissati, āpanno vā pārājikaṁ dhammaṁ yathādhammaṁ paṭikarissati.

Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of clubbing.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding suspension offenses. It can be expected that if they haven’t committed a suspension offense they won’t, and if they committed one they will deal with it properly.

Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ mosallaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ mosallan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti saṅghādisesesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā saṅghādisesaṁ dhammaṁ na āpajjissati, āpanno vā saṅghādisesaṁ dhammaṁ yathādhammaṁ paṭikarissati.

Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of a sack of ashes.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confessable offenses. It can be expected that if they haven’t committed a confessable offense they won’t, and if they committed one they will deal with it properly.

Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ. Yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ bhasmapuṭaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ; yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ bhasmapuṭan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pācittiyesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pācittiyaṁ dhammaṁ na āpajjissati, āpanno vā pācittiyaṁ dhammaṁ yathādhammaṁ paṭikarissati.

Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of criticism. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of criticism.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confessable offenses. It can be expected that if they haven’t committed a confessable offense they won’t, and if they committed one they will deal with it properly.

Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ. Yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ upavajjaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ; yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ upavajjan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pāṭidesanīyesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pāṭidesanīyaṁ dhammaṁ na āpajjissati, āpanno vā pāṭidesanīyaṁ dhammaṁ yathādhammaṁ paṭikarissati.

These are the four perils of offenses.”

Imāni kho, bhikkhave, cattāri āpattibhayānī”ti.

AN 4.245 · The Benefits of Training

AN 4.245 · Sikkhānisaṁsasutta

“Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.

“Sikkhānisaṁsamidaṁ, bhikkhave, brahmacariyaṁ vussati paññuttaraṁ vimuttisāraṁ satādhipateyyaṁ.

And how is training its benefit? Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it. They undertake whatever supplementary regulations I have laid down, keeping them intact, impeccable, spotless, and unmarred.

Kathañca, bhikkhave, sikkhānisaṁsaṁ hoti? Idha, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya. Yathā yathā, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu.

Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it intact, impeccable, spotless, and unmarred. That’s how training is its benefit.

Puna caparaṁ, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, sikkhānisaṁsaṁ hoti.

And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how wisdom is its overseer.

Kathañca, bhikkhave, paññuttaraṁ hoti? Idha, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti. Evaṁ kho, bhikkhave, paññuttaraṁ hoti.

And how is freedom its core? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how freedom is its core.

Kathañca, bhikkhave, vimuttisāraṁ hoti? Idha, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā vimuttiyā phusitā honti. Evaṁ kho, bhikkhave, vimuttisāraṁ hoti.

And how is mindfulness its ruler? Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is its ruler.

Kathañca, bhikkhave, satādhipateyyaṁ hoti? ‘Iti aparipūraṁ vā ābhisamācārikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ābhisamācārikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. ‘Iti aparipūraṁ vā ādibrahmacariyikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ādibrahmacariyikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. ‘Iti asamavekkhitaṁ vā dhammaṁ paññāya samavekkhissāmi, samavekkhitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. ‘Iti aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. Evaṁ kho, bhikkhave, satādhipateyyaṁ hoti.

‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ That’s what I said, and this is why I said it.”

‘Sikkhānisaṁsamidaṁ, bhikkhave, brahmacariyaṁ vussati paññuttaraṁ vimuttisāraṁ satādhipateyyan’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

AN 4.246 · Lying Postures

AN 4.246 · Seyyāsutta

“Mendicants, there are these four ways of lying down. What four? The ways a corpse, a pleasure seeker, a lion, and a Realized One lie down.

“Catasso imā, bhikkhave, seyyā. Katamā catasso? Petaseyyā, kāmabhogiseyyā, sīhaseyyā, tathāgataseyyā.

And how does a corpse lie down? Corpses usually lie flat on their backs. This is called the way a corpse lies down.

Katamā ca, bhikkhave, petaseyyā? Yebhuyyena, bhikkhave, petā uttānā senti; ayaṁ vuccati, bhikkhave, petaseyyā.

And how does a pleasure seeker lie down? Pleasure seekers usually lie down on their left side. This is called the way a pleasure seeker lies down.

Katamā ca, bhikkhave, kāmabhogiseyyā? Yebhuyyena, bhikkhave, kāmabhogī vāmena passena senti; ayaṁ vuccati, bhikkhave, kāmabhogiseyyā.

And how does a lion lie down? The lion, king of beasts, lies down on the right side, placing one foot on top of the other, with his tail tucked between his thighs. When he wakes, he lifts his front quarters and checks his hind quarters. If he sees that any part of his body is disordered or displaced, he is displeased. But if he sees that no part of his body is disordered or displaced, he is pleased. This is called the way a lion lies down.

Katamā ca, bhikkhave, sīhaseyyā? Sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṁ kappeti, pāde pādaṁ accādhāya, antarasatthimhi naṅguṭṭhaṁ anupakkhipitvā. So paṭibujjhitvā purimaṁ kāyaṁ abbhunnāmetvā pacchimaṁ kāyaṁ anuviloketi. Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā anattamano hoti. Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā attamano hoti. Ayaṁ vuccati, bhikkhave, sīhaseyyā.

And how does a Realized One lie down? It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the way a Realized One lies down.

Katamā ca, bhikkhave, tathāgataseyyā? Idha, bhikkhave, tathāgato vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, tathāgataseyyā.

These are the four ways of lying down.”

Imā kho, bhikkhave, catasso seyyā”ti.

AN 4.247 · Worthy of a Monument

AN 4.247 · Thūpārahasutta

“Mendicants, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch. These four are worthy of a monument.”

“Cattārome, bhikkhave, thūpārahā. Katame cattāro? Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekabuddho thūpāraho, tathāgatasāvako thūpāraho, rājā cakkavattī thūpāraho— Ime kho, bhikkhave, cattāro thūpārahā”ti.

AN 4.248 · The Growth of Wisdom

AN 4.248 · Paññāvuddhisutta

“Mendicants, these four things lead to the growth of wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These four things lead to the growth of wisdom.”

“Cattārome, bhikkhave, dhammā paññāvuddhiyā saṁvattanti. Katame cattāro? Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— Ime kho, bhikkhave, cattāro dhammā paññāvuddhiyā saṁvattantī”ti.

AN 4.249 · Very Helpful

AN 4.249 · Bahukārasutta

“Mendicants, these four things are very helpful to a human being. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These four things are very helpful to a human being.”

“Cattārome, bhikkhave, dhammā manussabhūtassa bahukārā honti. Katame cattāro? Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— Ime kho, bhikkhave, cattāro dhammā manussabhūtassa bahukārā hontī”ti.

AN 4.250 · Expressions (1st)

AN 4.250 · Paṭhamavohārasutta

“Mendicants, there are these four ignoble expressions. What four? Saying you’ve seen, heard, thought, or known something, but you haven’t. These are the four ignoble expressions.”

“Cattārome, bhikkhave, anariyavohārā. Katame cattāro? Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā— Ime kho, bhikkhave, cattāro anariyavohārā”ti.

AN 4.251 · Expressions (2nd)

AN 4.251 · Dutiyavohārasutta

“Mendicants, there are these four noble expressions. What four? Saying you haven’t seen, heard, thought, or known something, and you haven’t. These are the four noble expressions.”

“Cattārome, bhikkhave, ariyavohārā. Katame cattāro? Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā— Ime kho, bhikkhave, cattāro ariyavohārā”ti.

AN 4.252 · Expressions (3rd)

AN 4.252 · Tatiyavohārasutta

“Mendicants, there are these four ignoble expressions. What four? Saying you haven’t seen, heard, thought, or known something, and you have. These are the four ignoble expressions.”

“Cattārome, bhikkhave, anariyavohārā. Katame cattāro? Diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā— Ime kho, bhikkhave, cattāro anariyavohārā”ti.