The Chapter on Perils of Offenses
AN 4.243 Schism in the Saṅgha Saṁghabhedakasutta
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?"
"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."
"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?
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.
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.
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.
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.
A bad monk sees these four reasons to relish schism in the Saṅgha."
AN 4.244 Perils of Offenses Āpattibhayasutta
"Mendicants, there are these four perils of offenses. What four?
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.
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.
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.
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 acknowledgable offenses. It can be expected that if they haven't committed an acknowledgeable offense they won't, and if they committed one they will deal with it properly.
These are the four perils of offenses."
AN 4.245 The Benefits of Training 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.
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.
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.
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.
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.
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.
'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."
AN 4.246 Lying Postures 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.
And how does a corpse lie down? Corpses usually lie flat on their backs. This is called the way a corpse lies down.
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.
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.
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.
These are the four ways of lying down."
AN 4.247 Worthy of a Monument 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."
AN 4.248 The Growth of Wisdom 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."
AN 4.249 Very Helpful 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."
AN 4.250 Expressions (1st) 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."
AN 4.251 Expressions (2nd) 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."
AN 4.252 Expressions (3rd) 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."
AN 4.253 Expressions (4th) Catutthavohārasutta
"Mendicants, there are these four noble expressions. What four? Saying you've seen, heard, thought, or known something, and you have. These are the four noble expressions."