The Chapter on Perils

AN 4.121 Guilt Attānuvādasutta

"Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place.

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

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

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

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

And what, mendicants, is the fear of rebirth in a bad place? It's when someone reflects: 'Bad conduct of body, speech, or mind has a bad result in the next life. If I were to do such bad things, when my body breaks up, after death, I'd be reborn in a place of loss, a bad place, the underworld, hell.' Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure. This is called the fear of rebirth in a bad place.

These are the four fears."

AN 4.122 The Danger of Waves Ūmibhayasutta

"Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks.

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

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

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

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

And what, mendicants, is the danger of sharks? It's when a gentleman has gone forth out of faith from the lay life to homelessness ... When they've gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing mindfulness, and without restraining the sense faculties. There they see a female scantily clad, with revealing clothes. Lust infects their mind, so they resign the training and return to a lesser life. This is called a mendicant who rejects the training and returns to a lesser life because they're afraid of the danger of sharks. 'Danger of sharks' is a term for females. This is called the danger of sharks.

These are the four dangers that a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate."

AN 4.123 Difference (1st) Paṭhamanānākaraṇasutta

"Mendicants, these four people are found in the world. What four?

Take a person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they're reborn in the company of the gods of the Divinity's host. The lifespan of the gods of the Divinity's host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they're extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Furthermore, take a person who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they're reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they're extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Furthermore, take a person who, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, 'Equanimous and mindful, one meditates in bliss.' They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they're reborn in the company of the gods of universal beauty. The lifespan of the gods of universal beauty is four eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they're extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Furthermore, take a person who, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They enjoy it and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they're reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they're extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

These are the four people found in the world."

AN 4.124 Difference (2nd) Dutiyanānākaraṇasutta

"Mendicants, these four people are found in the world. What four?

Take a person who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption ... They contemplate the phenomena there---included in form, feeling, perception, choices, and consciousness---as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they're reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people.

Furthermore, take a person who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption ... third absorption ... fourth absorption ... They contemplate the phenomena there---included in form, feeling, perception, choices, and consciousness---as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they're reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people.

These are the four people found in the world."

AN 4.125 Love (1st) Paṭhamamettāsutta

"Mendicants, these four people are found in the world. What four?

Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world---abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they're reborn in the company of the gods of the Divinity's host. The lifespan of the gods of the Divinity's host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they're extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

Furthermore, a person meditates spreading a heart full of compassion ... rejoicing ... equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world---abundant, expansive, limitless, free of enmity and ill will. They enjoy this and like it and find it satisfying. If they abide in that, are committed to it, and meditate on it often without losing it, when they die they're reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons. ... they're reborn in the company of the gods of universal beauty. The lifespan of the gods of universal beauty is four eons. ... they're reborn in the company of the gods of abundant fruit. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they're extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

These are the four people found in the world."

AN 4.126 Love (2nd) Dutiyamettāsutta

"Mendicants, these four people are found in the world. What four?

Firstly, a person meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world---abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there---included in form, feeling, perception, choices, and consciousness---as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they're reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people.

Furthermore, a person meditates spreading a heart full of compassion ... rejoicing ... equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world---abundant, expansive, limitless, free of enmity and ill will. They contemplate the phenomena there---included in form, feeling, perception, choices, and consciousness---as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. When their body breaks up, after death, they're reborn in the company of the gods of the pure abodes. This rebirth is not shared with ordinary people.

These are the four people found in the world."

AN 4.127 Incredible Things About the Realized One (1st) Paṭhamatathāgataacchariyasutta

"Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four?

When the being intent on awakening passes away from the host of joyful gods, he's conceived in his mother's womb, mindful and aware. And then---in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans---an immeasurable, magnificent light appears, surpassing the glory of the gods. Even in the boundless void of interstellar space---so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression---an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: 'So, it seems other sentient beings have been reborn here!' This is the first incredible and amazing thing that appears with the appearance of a Realized One.

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

Furthermore, the Realized One understands the supreme perfect awakening. And then ... an immeasurable, magnificent light appears ... even in the boundless void of interstellar space ... This is the third incredible and amazing thing that appears with the appearance of a Realized One.

Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then ... an immeasurable, magnificent light appears ... even in the boundless void of interstellar space ... This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear."

AN 4.128 Incredible Things About the Realized One (2nd) Dutiyatathāgataacchariyasutta

"Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear. What four?

People like clinging, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of non-clinging, they want to listen, they actively listen, and they try to understand. This is the first incredible and amazing thing that appears with the appearance of a Realized One.

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

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

This population is lost in ignorance, swaddled in their shells. Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they actively listen, and they try to understand. This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear."

AN 4.129 Incredible Things About Ānanda Ānandaacchariyasutta

"Mendicants, there are these four incredible and amazing things about Ānanda. What four?

If an assembly of monks goes to see Ānanda, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough.

If an assembly of nuns ... laymen ... or laywomen goes to see Ānanda, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough.

These are the four incredible and amazing things about Ānanda."

AN 4.130 Incredible Things About the Wheel-Turning Monarch Cakkavattiacchariyasutta

"Mendicants, there are these four incredible and amazing things about a wheel-turning monarch. What four?

If an assembly of aristocrats goes to see a wheel-turning monarch, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough.

If an assembly of brahmins ... householders ... or ascetics goes to see a wheel-turning monarch, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough.

These are the four incredible and amazing things about a wheel-turning monarch.

In the same way, there are these four incredible and amazing things about Ānanda. What four?

If an assembly of monks goes to see Ānanda, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough.

If an assembly of nuns ... laymen ... or laywomen goes to see Ānanda, they're uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they've never had enough.

These are the four incredible and amazing things about Ānanda."