The Group of Fours
§100. This was said by the Blessed One, said by the Arahant, so I have heard:
“I am a Brahman, monks, always responsive to requests, open-handed, bearing my last body, an unsurpassed doctor & surgeon.
You are my children, my sons, born from my mouth, born of the Dhamma, created by the Dhamma, heirs to the Dhamma, not heirs in material things.
“There are these two kinds of gifts:
a gift of material things & a gift of the Dhamma.
Of these two kinds of gifts, this is supreme: a gift of the Dhamma.
“There are these two kinds of sharing:
sharing of material things & sharing of the Dhamma.
Of these two kinds of sharing, this is supreme: sharing of the Dhamma.
“There are these two kinds of assistance:
assistance with material things & assistance with the Dhamma.
Of these two kinds of assistance, this is supreme: assistance with the Dhamma.
“There are these two kinds of mass-donations:
a mass-donation of material things & a mass-donation of the Dhamma.
Of these two kinds of mass- donations, this is supreme:
a mass-donation of the Dhamma.”
He who, unstinting, made the mass-donation of Dhamma,
the Tathagata, sympathetic to all beings: to one of that sort –
the best of beings, human & divine- living beings pay homage-
to one gone to the beyond of becoming.
§101. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, these four things are next to nothing, both easy to gain & blameless.
Which four?
Cast-off cloth is next to nothing, both easy to gain & blameless.
Alms food is next to nothing, both easy to gain & blameless.
The root of a tree as a dwelling place is next to nothing, both easy to gain & blameless.
Medicine made of smelly urine- is next to nothing, both easy to gain & blameless.
These are the four things that are next to nothing, both easy to gain & blameless.
When a monk is content with what is next to nothing, easy to gain & blameless,
then I say that he has one of the component factors of the contemplative life.”
Content with what's blameless, next to nothing, easy to gain,
his mind not vexed over lodging, clothing, food, or drink:
the four directions offer him no obstruction.
These things, declared congenial for the contemplative life,
are possessed by the monk heedful, content.
§102. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, for one knowing & seeing, I tell you,
there is the ending of effluents,
not for one not knowing & seeing.
For one knowing what & seeing what is there the ending of effluents?
For one knowing & seeing, 'This is stress,’ there is the ending of effluents.
For one knowing & seeing, 'This is the origination of stress,’
there is the ending of effluents.
For one knowing & seeing, 'This is the cessation of stress,’
there is the ending of effluents.
For one knowing & seeing,
'This is the path of practice leading to the cessation of stress,’
there is the ending of effluents.
For one knowing in this way and seeing in this way
is there the ending of effluents.”
For a learner in training along the straight path, there arises:
first, the knowledge of ending; then, the gnosis unsurpassed;
then, the gnosis of one released- release-knowledge,
superlative, the knowledge of ending: 'The fetters are ended.’
Certainly not by the lazy fool uncomprehending,
is there attained Unbinding, the loosening of all ties.
§103. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, any contemplatives or Brahmans who do not discern, as it has come to be, that 'This is stress,’ ... that 'This is the origination of stress,’ ... that 'This is the cessation of stress,’
who do not discern, as it has come to be, that 'This is the path of practice leading to the cessation of stress’:
to me these contemplatives & Brahmans do not count as contemplatives among contemplatives or as Brahmans among Brahmans.
Furthermore, they do not enter & remain in the goal of the contemplative life or the goal of Brāhman life, having directly known & realized it for themselves right in the here-&-now.
“But any contemplatives or Brahmans who discern, as it has come to be, that 'This is stress,’ ... that 'This is the origination of stress,’ ... that 'This is the cessation of stress,’ who discern, as it has come to be, that 'This is the path of practice leading to the cessation of stress’:
to me these contemplatives & Brahmans count as contemplatives among contemplatives and as Brahmans among Brahmans.
Furthermore, they enter & remain in the goal of the contemplative life & the goal of the Brāhman life, having directly known & realized it for themselves right in the here-&-now.”
Those who don’t discern stress, stress’s coming into play,
& where it totally stops, without trace,
who don’t know the path, the way to the stilling of stress:
lowly in their awareness-release & discernment-release,
incapable of making an end, they’re headed to birth & aging.
But those who discern stress,
stress’s coming into play, & where it totally stops, without trace,
who discern the path, the way to the stilling of stress:
consummate in their awareness-release & discernment-release,
capable of making an end, they are not headed to birth & aging.
§104. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, those monks who are
consummate in virtue, consummate in concentration, consummate in discernment, consummate in release, consummate in the knowledge & vision of release;
who exhort, demonstrate, instruct, urge, rouse & encourage; who are competent rightly to point out the true Dhamma:
seeing them, I tell you, accomplishes a great deal;
listening to them. approaching them. attending to them. recollecting them. following them in going forth accomplishes a great deal.
Why is that?
“By associating with monks of this sort, sharing with them, attending to them,
the as-yet-unculminated aggregate of virtue
goes to the culmination of its development,
the as-yet-unculminated aggregate of concentration
goes to the culmination of its development,
the as-yet-unculminated aggregate of discernment
goes to the culmination of its development,
the as-yet- unculminated aggregate of release
goes to the culmination of its development,
the as-yet-unculminated aggregate of knowledge & vision of release
goes to the culmination of its development.
Monks of this sort are said to be teachers, caravan leaders,
abandoners of strife, dispellers of darkness, makers of light,
makers of radiance, makers of brightness, makers of brilliance,
bringers of illumination, noble ones, endowed with eyes that see.”
This is a condition creating joy for those who know:
living the Dhamma of the noble ones, composed in mind.
They brighten the true Dhamma, illumine it, shining brilliantly.
They are makers of light, enlightened, abandoners of strife.
They have eyes that see.
Having heard their message with right gnosis,
the wise directly knowing the ending of birth,
come to no further becoming.
§105. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, there are these 4 birthplaces of craving
where a monk’s craving, when taking birth, takes birth.
Which four?
Either for the sake of cloth a monk’s craving, when taking birth, takes birth.
Or for the sake of alms food a monk’s craving, when taking birth, takes birth.
Or for the sake of lodging a monk’s craving, when taking birth, takes birth.
Or for the sake of becoming or not becoming this or that
a monk’s craving, when taking birth, takes birth.
These are the four birthplaces of craving
where a monk’s craving, when taking birth, takes birth.”
With craving his companion, a man wanders on a long, long time.
Neither in this state here nor anywhere else does he go beyond the wandering- on.
Knowing this drawback- that craving brings stress into play-
free from craving, devoid of clinging, mindful, the monk lives the mendicant life.
§106. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, living with Brahma are those families
where, in the home, mother & father are revered by the children.
Living with the first devas are those families
where, in the home, mother & father are revered by the children.
Living with the first teachers are those families
where, in the home, mother & father are revered by the children.
Living with those worthy of gifts are those families
where, in the home, mother & father are revered by the children.
'Brahma’ is a synonym for mother & father.
'The first devas’ is a synonym for mother & father.
'The first teachers’ is a synonym for mother & father.
'Those worthy of gifts’ is a synonym for mother & father.
Why is that?
Mother & father do much for their children.
They care for them, nourish them, introduce them to this world.”
Mother & father, compassionate to their family, are called Brahma,
first teachers, those worthy of gifts from their children.
So the wise should pay them homage, honour, with food & drink,
clothing & bedding, anointing & bathing, & washing their feet.
Performing these services to their parents,
the wise are praised right here and after death rejoice in heaven.
§107. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, Brahmans & householders are very helpful to you,
as they provide you with the requisites of robes,
alms food, lodgings, & medical requisites for the sick.
And you, monks, are very helpful to Brahmans & householders,
as you teach them the Dhamma
admirable in the beginning, admirable in the middle, admirable in the end;
as you expound the holy life
both in its particulars & in its essence, entirely complete, surpassingly pure.
In this way the holy life is lived in mutual dependence,
for the purpose of crossing over the flood, for making a right end to stress.”
Householders & the homeless in mutual dependence
both reach the true Dhamma: the unsurpassed safety from bondage.
From householders, the homeless receive requisites:
robes, lodgings, protection from inclemencies.
While in dependence on those well-gone, home-loving householders
have conviction in Arahants of noble discernment, absorbed in jhāna.
Having practiced the Dhamma here- the path leading to good destinations-
delighting in the deva world, they rejoice, enjoying sensual pleasures.
§108. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, any monks who are deceitful, stubborn, talkers, frauds, arrogant, & uncentred are not followers of mine. They have turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, no growth, increase, or abundance.
“But any monks who are not deceitful, not talkers, who are enlightened, pliant, & well-centred: they are followers of mine. They have not turned away from this Dhamma-&-Vinaya. They attain, in terms of this Dhamma-&-Vinaya, growth, increase, & abundance.
Deceitful, stubborn, talkers, frauds, arrogant, uncentred:
they don’t grow in the Dhamma taught by the Rightly Self-awakened One.
Not deceitful, not talkers, enlightened, pliant, well-centred:
they grow in the Dhamma taught by the One Rightly Self-awakened.
§109. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, suppose a man were being carried along by the flow of a river, lovely & alluring. And then another man with good eyesight, standing on the bank, on seeing him would say,
'My good man, even though you are being carried along by the flow of a river, lovely & alluring, further down from here is a pool with waves & whirlpools, with seizers & demons.
On reaching that pool you will suffer death or death-like pain.’
Then the first man, on hearing the words of the second man,
would make an effort with his hands & feet to go against the flow.
“I have given you this simile to illustrate a meaning. The meaning is this:
the flow of the river stands for craving.
Lovely & alluring stands for the six internal sense-media.
The pool further down stands for the five lower fetters.
The waves stand for anger & distress.
The whirlpools stand for the five strings of sensuality.
The seizers & demons stand for the opposite sex.
Against the flow stands for renunciation.
Making an effort with hands & feet stands for the arousing of persistence.
The man with good eyesight standing on the bank
stands for the Tathagata, worthy & rightly self-awakened.”
Even if it’s with pain, you should abandon sensual desires
if you aspire to future safety from bondage.
Rightly discerning, with a mind well-released,
touch release now here, now there.
An attainer-of-wisdom, having fulfilled the holy life,
is said to have gone to the end of the world, gone beyond.
§110. This was said by the Blessed One, said by the Arahant, so I have heard:
“If, while he is walking, monks,
there arises in a monk a thought of sensuality,
a thought of ill-will, or a thought of harmfulness,
and he does not quickly abandon, dispel,
demolish, or wipe that thought out of existence,
then a monk walking with such a lack of ardency & compunction
is called continually & continuously lethargic & low in his persistence.
“If, while he is standing....
“If, while he is sitting..
“If, while he is lying down,
there arises in a monk a thought of sensuality,
a thought of ill-will, or a thought of harmfulness,
and he does not quickly abandon, dispel,
demolish, or wipe that thought out of existence,
then a monk lying down with such a lack of ardency & compunction
is called continually & continuously lethargic & low in his persistence.
“But if, while he is walking,
there arises in a monk a thought of sensuality,
a thought of ill-will, or a thought of harmfulness,
and he quickly abandons,
dispels, demolishes, & wipes that thought out of existence,
then a monk walking with such ardency & compunction
is called continually & continuously resolute, one with persistence aroused.
“If, while he is standing..
“If, while he is sitting..
“If, while he is lying down,
there arises in a monk a thought of sensuality,
a thought of ill-will, or a thought of harmfulness,
and he quickly abandons, dispels,
demolishes, & wipes that thought out of existence,
then a monk lying down with such ardency & compunction
is called continually & continuously resolute, one with persistence aroused.”
Whether walking, standing, sitting, or lying down,
whoever thinks evil thoughts, related to the household life,
is following no path at all, smitten with delusory things.
He’s incapable, a monk like this, of touching superlative self-awakening.
But whoever- walking, standing, sitting, or lying down-
overcomes thought, delighting in the stilling of thought:
he’s capable, a monk like this, of touching superlative self-awakening.
§111. This was said by the Blessed One, said by the Arahant, so I have heard:
“Be consummate in virtue, monks, and consummate in the Pāṭimokkha.
Dwell restrained in accordance with the Pāṭimokkha,
consummate in your behaviour & sphere of activity.
Train yourselves, having undertaken the training rules,
seeing danger in the slightest faults.
“When one is consummate in virtue, consummate in the Pāṭimokkha;
dwelling restrained in accordance with the Pāṭimokkha,
consummate in one’s behaviour & sphere of activity;
training oneself, having undertaken the training rules,
seeing danger in the slightest faults-what more is to be done?
“If, while he is walking,
any greed in a monk is done away with,
any ill will. any sloth & torpor. any restlessness & anxiety
is done away with, any uncertainty is abandoned;
if his persistence is aroused and not lax;
if his mindfulness is established & unmuddled;
if his body is calm & unaroused;
if his mind is centred & unified:
then a monk walking with such ardency & compunction
is called continually & continuously resolute, one with persistence aroused.
“If, while he is standing..
“If, while he is sitting..
“If, while he is lying down,
any greed in a monk is done away with,
any ill will. any sloth & torpor. any restlessness & anxiety
is done away with, any uncertainty is abandoned;
if his persistence is aroused and not lax;
if his mindfulness is established & unmuddled;
if his body is calm & unaroused;
if his mind is centred & unified:
then a monk lying down with such ardency & compunction
is called continually & continuously resolute, one with persistence aroused.”
Controlled in walking, controlled in standing, controlled in sitting,
controlled in lying down, controlled in flexing & extending his limbs –
above, around, & below, as far as the worlds extend-
observing the arising & passing away of phenomena, of aggregates:
a monk who dwells thus ardently, not restlessly, at peace-
always mindful, training in the mastery of awareness-tranquillity-
is said to be continually resolute.
§112. This was said by the Blessed One, said by the Arahant, so I have heard:
“Monks, the world has been fully awakened to by the Tathagata.
From the world, the Tathagata is disjoined.
The origination of the world
has been fully awakened to by the Tathagata.
The origination of the world
has, by the Tathagata, been abandoned.
The cessation of the world
has been fully awakened to by the Tathagata.
The cessation of the world
has, by the Tathagata, been realized.
The path leading to the cessation of the world
has been fully awakened to by the Tathagata.
The path leading to the cessation of the world
has, by the Tathagata, been developed.
“Whatever in this world-
with its gods, Maras, & Brahmas, its generations
complete with contemplatives & Brahmans, princes & men-
is seen, heard, sensed, cognized, attained,
sought after, pondered by the intellect,
that has been fully awakened to by the Tathagata.
Thus he is called the Tathagata.
“From the night the Tathagata fully awakens
to the unsurpassed Right Self-awakening
to the night he is totally unbound
in the Unbinding property with no fuel remaining,
whatever the Tathagata has said, spoken, explained
is just so (tathā) and not otherwise.
Thus he is called the Tathagata.
“The Tathagata is
one who does in line with (tathā) what he teaches,
one who teaches in line with what he does.
Because he is
one who does in line with what he teaches,
one who teaches in line with what he does,
he is thus called the Tathagata.
“In this world with its gods, Maras, & Brahmas, its generations
complete with contemplatives & Brahmans, princes & men,
the Tathagata is the unconquered conqueror,
total seer, the wielder of power.
Thus he is called the Tathagata.”
This is the meaning of what the Blessed One said. So with regard to this it was said:
Directly knowing all the world, all the world as it really is,
from all the world disjoined, in all the world unmatched.
Conquering all in all ways, enlightened, released from all bonds,
he touches the foremost peace- Unbinding, free from fear.
He is free of effluent, of trouble, awakened, his doubts cut through;
has attained the ending of action, is released in the destruction of acquisitions.
He is blessed, awakened. He is a lion, unsurpassed.
In the world with its devas he set the Brahma-wheel going.
Thus do divine & human beings
who have gone to the Buddha for refuge, gathering,
pay homage to the great one, thoroughly mature:
'Tamed, he's the best of those who can be tamed;
calm, the seer of those who can be calmed;
released, supreme among those who can be released;
crossed, the foremost of those who can cross.'
Thus they pay homage to the great one, thoroughly mature:
'In this world with its devas, there's no one to compare with you.'
This, too, was the meaning of what was said by the Blessed One, so I have heard.