Shariputra, known for his understanding of the Abhidharma; Maudgalyayana, known for his psychic powers; Mahakashyapa, the great ascetic; and Ananda, the personal attendant of the Buddha who recalled every word he spoke.

The four periods of a world system; they are the great eons of evolving, existing, decaying and being empty.

The protectors in the form of kings of the four cardinal directions always found at the entrance of monasteries and temples in China and Tibet; they are: Dhritarashtra of the east, Virudhaka of the south, Virupaksha of the west and Vaishravana of the north.

Four animals, an elephant, a monkey, a rabbit, and a bird, that lived in the forest and spread harmony to the other animals, creating peace and prosperity in the whole kingdom.

Also known as the four immeasurable thoughts or the four sublime attitudes (Skt: brahmavihara), these are four states of mind or aspirations: loving kindness (Skt: maitri; Tib: jam pa; Wyl: byams pa), compassion (Skt: karuna; Tib: nying je; Wyl: snying rje), sympathetic joy (Skt: mudita; Tib: ga ba; Wyl: dga' ba) and equanimity (Skt: upeksha; Tib: tang nyom; Wyl: btang snyoms). They are usually expressed in the prayer: may all sentient beings have happiness and its causes, be free from suffering and its causes, be inseparable from sorrowless bliss, and abide in equanimity—or longer variations of the same.

The classification of a buddha’s body into four: jnanakaya (wisdom body), svabhavikakaya (nature body), sambhogakaya (enjoyment body) and nirmanakaya (emanation body). See also dharmakaya, rupakaya, two kayas and three kayas.

In the seven points of cause and effect technique for developing bodhicitta, the second, remembering the kindness of the mother, can include how the mother has been kind in four ways: 1) the kindness of giving her body; 2) the kindness of protecting our life from danger; 3) the kindness of bearing hardship; and 4) the kindness of leading us in the ways of the world. The lineage of this came to Lama Zopa Rinpoche from Khunu Lama Tenzin Gyaltsen Rinpoche.

The four external conditions conducive to spiritual development. They are: 1) relying on holy beings; 2) abiding in a harmonious environment; 3) having supportive family and friends; and 4) collecting merit and making prayers. See also the eight ripening qualities.

The four external and internal hindrances or obstacles to our spiritual progress. They are: 1) the mara of the (contaminated) aggregates (Skt: skhandha-mara); 2) the mara of delusions (Skt: klesha-mara); 3) the mara of the Lord of Death (Skt: mrityu-mara); and 4) the mara of the deva's son (Skt: devaputra-mara), the demon of desire and temptation. See also Mara.

The second of two sets of practices of the bodhisattva (the other is the six perfections); they are giving, speaking kind words, teaching to the level of the student and practicing what one teaches.

Four hells surrounding the major hot hells, they are: the fiery trench (Skt: Kukulam; Tib: mema mur; Wyl: me ma mur), the putrid swamp (Skt: Kunapam; Tib: ronyag; Wyl: ro myags), the plain of swords (Skt: Kshuradharammargah; Tib: pa dri tam pä tang; Wyl: spa gri gtams pa'i tang), the uncrossable torrent (Skt: Vaitarani; Tib: chu wo rap me; Wyl: chu bo rap med).

Avoiding responding to: 1) anger with anger; 2) physical harm with physical harm; 3) criticism with criticism; and 4) verbal argument with verbal argument. These are said to distinguish real practitioners and are part of the secondary bodhisattva vows.