Aṅguttara Nikāya (Numbered Discourses)

“Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

And how is an individual a confirmed ascetic? It’s when a mendicant has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how an individual is a confirmed ascetic.

And how is an individual a white lotus ascetic? It’s when they have right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

And how is an individual a pink lotus ascetic? It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. These are the four individuals found in the world.”

“Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

And how is an individual a confirmed ascetic? It’s when a mendicant is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke. That’s how an individual is a confirmed ascetic.

And how is an individual a white lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

And how is an individual a pink lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ And they have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. These are the four individuals found in the world.”

“Mendicants, these four individuals are found in the world. What four? A titan surrounded by titans, a titan surrounded by gods, a god surrounded by titans, and a god surrounded by gods.

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.

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.

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.

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. These are the four individuals found in the world.”

“Mendicants, these four individuals are found in the world. What four? 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. These are the four individuals found in the world.”

“Mendicants, these four individuals are found in the world. What four? 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.

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.

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.

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.

As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. These are the four individuals found in the world.”

“Mendicants, these four individuals are found in the world. What four? 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.

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.

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.

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.

As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements. These are the four individuals found in the world.”

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

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.

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.

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

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

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.

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.

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.

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

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

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.

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.

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.

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

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

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

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.

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.

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.

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

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:

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

“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.”

“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.”

“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.

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.”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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