Pāṇāti-pāta Sutta
On actions that lead to hell or heaven
[81] Monks, a person possessing four qualities will be born in hell as if thrown there: (1) one who habitually kills living beings (pāṇāti-pāta); (2) who habitually steals (adhinnāda); (3) who habitually indulges in sexual misconduct (kāmesu-micchācāra); (4) who habitually utters false speech (musāvāda).
Conversely, one possessing the four opposite qualities — refraining from killing, refraining from stealing, refraining from sexual misconduct, refraining from false speech — will be born in heaven as if invited and established there.
End Pāṇāti-pāta Sutta.
2. Musā Sutta
On speech that leads to hell or heaven
[82] Monks, one who habitually tells lies, habitually speaks divisively, habitually uses harsh speech, and habitually engages in idle chatter will be born in hell. One who habitually abstains from those four kinds of harmful speech will be born in heaven.
End Musā Sutta.
3. Vaṇṇa Sutta
On praise and blame leading to hell or heaven
[80] Monks, one who fails to examine properly and: (1) praises the blameworthy, (2) blames the praiseworthy, (3) cultivates admiration for unworthy objects, (4) shows contempt for worthy objects — such a person will be born in hell. If one instead examines and: praises the praiseworthy, blames the blameworthy, honors what is worthy, and refrains from admiring the unworthy, one will be born in heaven.
End Vaṇṇa Sutta.
4. Krodha Sutta
On anger and its opposite
[84] Monks, one who is given to anger and not given to the Dhamma, given to contempt and not to Dhamma, given to greed and not to Dhamma, given to homage and not to Dhamma — such a one will be born in hell. But one who is given to the Dhamma and not to anger, who honors the Dhamma and is not contemptuous, who values Dhamma over riches and over honors — such a one will be born in heaven.
End Krodha Sutta.
5. Tamo Sutta
Four kinds of people in the world
[85] There are four kinds of persons:
- Born dark, go to darkness (tamo → tamo),
- Born dark, go to light (tamo → joti),
- Born light, go to darkness (joti → tamo),
- Born light, go to light (joti → joti).
“Dark” and “light” here refer to lowly vs. noble birth and the consequent conduct: those born lowly but acting unwholesomely go to bad destinies; those born lowly but acting wholesomely attain good destinies; similarly for those born of high status who either fall into wrongdoing or uphold virtue.
End Tamo Sutta.
6. Oṇata Sutta (with brief Āṭṭhakathā note)
Four-fold rise/fall (low/high → low/high)
[86] Same schema as above framed as: low→low, low→high, high→low, high→high. The commentary explains the technical meaning — birth-condition plus volitional conduct determine future destination.
End Oṇata Sutta (+ note).
7. Putta Sutta
Four types of monastics
[87] Four kinds of monastics are described:
- Samaṇa-majjaḷa — the steady trainee (still to be fulfilled, aspiring to noble jhāna);
- Samaṇa-puṇḍarīka — one who has realized jhāna-level liberations (ceto-vimutti) but not yet fully freed (not estab. as final release in the body);
- Samaṇa-patuma — one who has attained full liberation (non-returning or arahant nature depending on context) including release in the body;
- Samaṇa-sukhumāla — the refined, well-regarded monastic: few ailments, good requisites mostly offered, respected by fellow practitioners, small suffering, established in the four jhānas, mindful, and living secluded.
These four types exist in the world; the Buddha characterizes them and shows the highest ideal of the samaṇa-sukhumāla as exemplified by himself.
End Putta Sutta.
8. Saṅyojana Sutta
Four types of monastics (according to fetter-status)
[88] Four types again classified by elimination of fetters: the steady (having cut three fetters → stream-entry), the puṇḍarīka (one with fetters attenuated → once-returner), the patuma (higher attainment → non-returner), and the sukhumāla (one who has eradicated all āsavas, fully liberated).
End Saṅyojana Sutta.
9. Diṭṭhi Sutta
Four types of monastics (according to right view and faculties)
[89] Four types described in terms of right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration (the Noble Eightfold Path) and how these relate to progressive attainments (stream-entry, once-returner, non-returner, arahant / fully liberated practitioner).
End Diṭṭhi Sutta.
10. Khandha (Khandha/Samuṭṭha) Sutta
Four types of monastics (with insight into five aggregates)
[90] Four types again: the trainee not yet liberated; the one who sees the arising and passing of the five clinging-aggregates (opapātika insight) but lacks full release in the body; the one who sees and has release including release in the body; and the refined monastic established in full relinquishment and jhāna.
End Khandha Sutta.
Short Pāli Glossary (concise · intensive)
- pāṇāti-pāta / pāṇāti-pāta — killing of living beings (homicidal action).
- adhinnāda — stealing; taking what is not given.
- kāmesu-micchācāra — sexual misconduct.
- musāvāda — false speech; lying.
- musā / musāvāda — falsehood (speech that is untrue).
- vaṇṇa — praise/character (here: praise/blame, proper discernment of worthiness).
- krodha — anger; wrath.
- tamo / joti (tamo / joti) — “dark / light” — figurative of lowly vs. noble, ignorance vs. virtue.
- sukhumāla — “refined/soft garland” — refined, well-conditioned monastic (few diseases, respected, jhānaful).
- puṇḍarīka / patuma — technical terms for levels of realization (puṇḍarīka: partial/near-release; patuma: fuller release).
- saṅyojana — fetters (ten or subsets like the lower five); eradication correlates with stages of awakening.
- diṭṭhi — view (right vs. wrong view).
- sīla — moral conduct / precepts.
- jhāna — meditative absorption (1st–4th jhāna).
- āsava — underlying influxes/taints (the "flows"—lobha, dosa, moha, etc.); their ending = arahantship.
- opapātika / upapatti — terms used in connection with insight into the arising and passing of aggregates.
- magga / ariya-magga — the Noble Path (bridge across saṃsāra).
- taṇhā — craving; the fuel of continued becoming.