Sangitisutta 1.11: 4. Catukka

1.11.1

Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.

There are teachings grouped by four that have been rightly explained by the Buddha.

1.11.2

Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ …pe… atthāya hitāya sukhāya devamanussānaṃ.

You should all recite these in concert.

1.11.3

Katame cattāro?

What are the teachings grouped by four?

1.11.4

Cattāro satipaṭṭhānā.

Four kinds of mindfulness meditation:

1.11.5

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.

It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

1.11.6

Vedanāsu vedanānupassī …pe…

They meditate observing an aspect of feelings …

1.11.7

citte cittānupassī …pe…

mind …

1.11.8

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.

principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

1.11.9

Cattāro sammappadhānā.

Four right efforts:

1.11.10

Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

1.11.11

Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

1.11.12

Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

1.11.13

Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

1.11.14

Cattāro iddhipādā.

Four bases of psychic power:

1.11.15

Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.

1.11.16

Cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

They develop the basis of psychic power that has immersion due to mental development, and active effort.

1.11.17

Vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

They develop the basis of psychic power that has immersion due to energy, and active effort.

1.11.18

Vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.

They develop the basis of psychic power that has immersion due to inquiry, and active effort.

1.11.19

Cattāri jhānāni.

Four absorptions:

1.11.20

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

A mendicant, 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.

1.11.21

Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.

As the placing of the mind and keeping it connected are stilled, they enter and remain 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.

1.11.22

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

1.11.23

Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.

With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

1.11.24

Catasso samādhibhāvanā.

Four ways of developing immersion further:

1.11.25

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

There is a way of developing immersion further that leads to blissful meditation in this life.

1.11.26

Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.

There is a way of developing immersion further that leads to gaining knowledge and vision.

1.11.27

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

There is a way of developing immersion further that leads to mindfulness and awareness.

1.11.28

Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

There is a way of developing immersion further that leads to the ending of defilements.

1.11.29

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati?

And what is the way of developing immersion further that leads to blissful meditation in this life?

1.11.30

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ …

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

1.11.31

pe…

second absorption …

1.11.32

catutthaṃ jhānaṃ upasampajja viharati.

fourth absorption.

1.11.33

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.

This is the way of developing immersion further that leads to blissful meditation in this life.

1.11.34

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati?

And what is the way of developing immersion further that leads to gaining knowledge and vision?

1.11.35

Idhāvuso, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.

A mendicant applies their mind to the perception of light, focusing on the perception of day regardless of whether it’s night or day.

1.11.36

Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.

And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

1.11.37

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.

This is the way of developing immersion further that leads to gaining knowledge and vision.

1.11.38

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?

And what is the way of developing immersion further that leads to mindfulness and awareness?

1.11.39

Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

A mendicant knows feelings as they arise, as they remain, and as they go away.

1.11.40

Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

They know perceptions as they arise, as they remain, and as they go away.

1.11.41

Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

They know thoughts as they arise, as they remain, and as they go away.

1.11.42

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.

This is the way of developing immersion further that leads to mindfulness and awareness.

1.11.43

Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?

And what is the way of developing immersion further that leads to the ending of defilements?

1.11.44

Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.

A mendicant meditates observing rise and fall in the five grasping aggregates.

1.11.45

Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.

‘Such is form, such is the origin of form, such is the disappearance of form.

1.11.46

Iti vedanā …pe…

Such are feelings …

1.11.47

iti saññā …

perceptions …

1.11.48

iti saṅkhārā …

choices …

1.11.49

iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.

consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’

1.11.50

Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.

This is the way of developing immersion further that leads to the ending of defilements.

1.11.51

Catasso appamaññā.

Four limitless states:

1.11.52

Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

A mendicant 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.

1.11.53

Karuṇāsahagatena cetasā …pe…

They meditate spreading a heart full of compassion …

1.11.54

muditāsahagatena cetasā …pe…

rejoicing …

1.11.55

upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati. Tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

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.

1.11.56

Cattāro āruppā.

Four formless states:

1.11.57

Idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.

A mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space.

1.11.58

Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

1.11.59

Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

1.11.60

Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

1.11.61

Cattāri apassenāni.

Four supports:

1.11.62

Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.

After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.

1.11.63

Cattāro ariyavaṃsā.

Four noble customs:

1.11.64

Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.

A mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down.

1.11.65

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

1.11.66

Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.

Furthermore, a mendicant is content with any kind of almsfood …

1.11.67

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

1.11.68

Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.

Furthermore, a mendicant is content with any kind of lodgings …

1.11.69

Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

1.11.70

Puna caparaṃ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṃseti na paraṃ vambheti.

Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.

1.11.71

Yo hi tattha dakkho analaso sampajāno paṭissato ayaṃ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṃse ṭhito’.

A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

1.11.72

Cattāri padhānāni.

Four efforts:

1.11.73

Saṃvarapadhānaṃ pahānapadhānaṃ bhāvanāpadhānaṃ anurakkhaṇāpadhānaṃ.

The efforts to restrain, to give up, to develop, and to preserve.

1.11.74

Katamañcāvuso, saṃvarapadhānaṃ?

And what is the effort to restrain?

1.11.75

Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.

1.11.76

Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.

If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

1.11.77

Sotena saddaṃ sutvā …

When they hear a sound with their ears …

1.11.78

ghānena gandhaṃ ghāyitvā …

When they smell an odor with their nose …

1.11.79

jivhāya rasaṃ sāyitvā …

When they taste a flavor with their tongue …

1.11.80

kāyena phoṭṭhabbaṃ phusitvā …

When they feel a touch with their body …

1.11.81

manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

When they know an idea with their mind, they don’t get caught up in the features and details.

1.11.82

Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.

If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

1.11.83

Idaṃ vuccatāvuso, saṃvarapadhānaṃ.

This is called the effort to restrain.

1.11.84

Katamañcāvuso, pahānapadhānaṃ?

And what is the effort to give up?

1.11.85

Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti;

It’s when a mendicant doesn’t tolerate a sensual,

1.11.86

uppannaṃ byāpādavitakkaṃ …pe…

malicious,

1.11.87

uppannaṃ vihiṃsāvitakkaṃ …pe…

or cruel thought that’s arisen, but gives it up, dispels it, eliminates it, and obliterates it.

1.11.88

uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.

They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them.

1.11.89

Idaṃ vuccatāvuso, pahānapadhānaṃ.

This is called the effort to give up.

1.11.90

Katamañcāvuso, bhāvanāpadhānaṃ?

And what is the effort to develop?

1.11.91

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ,

It’s when a mendicant develops the awakening factors of mindfulness,

1.11.92

dhammavicayasambojjhaṅgaṃ bhāveti …

investigation of principles,

1.11.93

vīriyasambojjhaṅgaṃ bhāveti …

energy,

1.11.94

pītisambojjhaṅgaṃ bhāveti …

rapture,

1.11.95

passaddhisambojjhaṅgaṃ bhāveti …

tranquility,

1.11.96

samādhisambojjhaṅgaṃ bhāveti …

immersion,

1.11.97

upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

1.11.98

Idaṃ vuccatāvuso, bhāvanāpadhānaṃ.

This is called the effort to develop.

1.11.99

Katamañcāvuso, anurakkhaṇāpadhānaṃ?

And what is the effort to preserve?

1.11.100

Idhāvuso, bhikkhu uppannaṃ bhadrakaṃ samādhinimittaṃ anurakkhati—aṭṭhikasaññaṃ, puḷuvakasaññaṃ, vinīlakasaññaṃ, vicchiddakasaññaṃ, uddhumātakasaññaṃ.

It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.

1.11.101

Idaṃ vuccatāvuso, anurakkhaṇāpadhānaṃ.

This is called the effort to preserve.

1.11.102

Cattāri ñāṇāni—

Four knowledges:

1.11.103

dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ, sammutiyā ñāṇaṃ.

knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.

1.11.104

Aparānipi cattāri ñāṇāni—

Another four knowledges:

1.11.105

dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.

knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

1.11.106

Cattāri sotāpattiyaṅgāni—

Four factors for stream-entry:

1.11.107

sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti.

associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching.

1.11.108

Cattāri sotāpannassa aṅgāni.

Four factors of a stream-enterer:

1.11.109

Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti:

A noble disciple has experiential confidence in the Buddha:

1.11.110

‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho, bhagavā’ti.

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

1.11.111

Dhamme aveccappasādena samannāgato hoti:

They have experiential confidence in the teaching:

1.11.112

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

1.11.113

Saṅghe aveccappasādena samannāgato hoti:

They have experiential confidence in the Saṅgha:

1.11.114

‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’

1.11.115

Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.

And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

1.11.116

Cattāri sāmaññaphalāni—

Four fruits of the ascetic life:

1.11.117

sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ.

stream-entry, once-return, non-return, and perfection.

1.11.118

Catasso dhātuyo—

Four elements:

1.11.119

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.

earth, water, fire, and air.

1.11.120

Cattāro āhārā—

Four foods:

1.11.121

kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.

1.11.122

Catasso viññāṇaṭṭhitiyo.

Four establishings of consciousness:

1.11.123

Rūpūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati rūpārammaṇaṃ rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati;

As long as consciousness continues, it gets involved with form, supported by form, established on form. And with a sprinkle of relishing, it grows, increases, and matures.

1.11.124

vedanūpāyaṃ vā āvuso …

Or consciousness gets involved with feeling …

1.11.125

saññūpāyaṃ vā, āvuso …pe…

Or consciousness gets involved with perception …

1.11.126

saṅkhārūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati.

Or as long as consciousness continues, it gets involved with choices, supported by choices, established on choices. And with a sprinkle of relishing, it grows, increases, and matures.

1.11.127

Cattāri agatigamanāni—

Four prejudices:

1.11.128

chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati.

making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.

1.11.129

Cattāro taṇhuppādā—

Four things that give rise to craving:

1.11.130

cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

Craving arises in a mendicant for the sake of robes,

1.11.131

piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

almsfood,

1.11.132

senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati;

lodgings,

1.11.133

itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.

or rebirth in this or that state.

1.11.134

Catasso paṭipadā—

Four ways of practice:

1.11.135

dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.

painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight.

1.11.136

Aparāpi catasso paṭipadā—

Another four ways of practice:

1.11.137

akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

impatient practice, patient practice, taming practice, and calming practice.

1.11.138

Cattāri dhammapadāni—

Four footprints of the Dhamma:

1.11.139

anabhijjhā dhammapadaṃ, abyāpādo dhammapadaṃ, sammāsati dhammapadaṃ, sammāsamādhi dhammapadaṃ.

contentment, good will, right mindfulness, and right immersion.

1.11.140

Cattāri dhammasamādānāni—

Four ways of taking up practices:

1.11.141

atthāvuso, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.

There is a way of taking up practices that is painful now and results in future pain.

1.11.142

Atthāvuso, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.

There is a way of taking up practices that is painful now but results in future pleasure.

1.11.143

Atthāvuso, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.

There is a way of taking up practices that is pleasant now but results in future pain.

1.11.144

Atthāvuso, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.

There is a way of taking up practices that is pleasant now and results in future pleasure.

1.11.145

Cattāro dhammakkhandhā—

Four spectrums of the teaching:

1.11.146

sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.

ethics, immersion, wisdom, and freedom.

1.11.147

Cattāri balāni—

Four powers:

1.11.148

vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.

energy, mindfulness, immersion, and wisdom.

1.11.149

Cattāri adhiṭṭhānāni—

Four foundations:

1.11.150

paññādhiṭṭhānaṃ, saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ.

the foundations of wisdom, truth, generosity, and peace.

1.11.151

Cattāri pañhabyākaraṇāni—

Four ways of answering questions:

1.11.152

ekaṃsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.

There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.

1.11.153

Cattāri kammāni—

Four deeds:

1.11.154

atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ.

There are deeds that are dark with dark result.

1.11.155

Atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ.

There are deeds that are bright with bright result.

1.11.156

Atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ.

There are deeds that are dark and bright with dark and bright result.

1.11.157

Atthāvuso, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.

There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

1.11.158

Cattāro sacchikaraṇīyā dhammā—

Four things to be realized:

1.11.159

pubbenivāso satiyā sacchikaraṇīyo;

Past lives are to be realized with recollection.

1.11.160

sattānaṃ cutūpapāto cakkhunā sacchikaraṇīyo;

The passing away and rebirth of sentient beings is to be realized with vision.

1.11.161

aṭṭha vimokkhā kāyena sacchikaraṇīyā;

The eight liberations are to be realized with direct meditative experience.

1.11.162

āsavānaṃ khayo paññāya sacchikaraṇīyo.

The ending of defilements is to be realized with wisdom.

1.11.163

Cattāro oghā—

Four floods:

1.11.164

kāmogho, bhavogho, diṭṭhogho, avijjogho.

the floods of sensuality, desire for rebirth, views, and ignorance.

1.11.165

Cattāro yogā—

Four yokes:

1.11.166

kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.

the yokes of sensuality, desire for rebirth, views, and ignorance.

1.11.167

Cattāro visaññogā—

Four unyokings:

1.11.168

kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.

unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.

1.11.169

Cattāro ganthā—

Four ties:

1.11.170

abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho.

the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.

1.11.171

Cattāri upādānāni—

Four kinds of grasping:

1.11.172

kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.

grasping at sensual pleasures, views, precepts and observances, and theories of a self.

1.11.173

Catasso yoniyo—

Four kinds of reproduction:

1.11.174

aṇḍajayoni, jalābujayoni, saṃsedajayoni, opapātikayoni.

reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.

1.11.175

Catasso gabbhāvakkantiyo.

Four kinds of conception:

1.11.176

Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti.

Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.

1.11.177

Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ dutiyā gabbhāvakkanti.

Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.

1.11.178

Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ tatiyā gabbhāvakkanti.

Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.

1.11.179

Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ catutthā gabbhāvakkanti.

Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.

1.11.180

Cattāro attabhāvapaṭilābhā.

Four kinds of incarnation:

1.11.181

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.

There is an incarnation where only one’s own intention is effective, not that of others.

1.11.182

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.

There is an incarnation where only the intention of others is effective, not one’s own.

1.11.183

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.

There is an incarnation where both one’s own and others’ intentions are effective.

1.11.184

Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.

There is an incarnation where neither one’s own nor others’ intentions are effective.

1.11.185

Catasso dakkhiṇāvisuddhiyo.

Four ways of purifying a religious donation:

1.11.186

Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.

There’s a religious donation that’s purified by the giver, not the recipient.

1.11.187

Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.

There’s a religious donation that’s purified by the recipient, not the giver.

1.11.188

Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.

There’s a religious donation that’s purified by neither the giver nor the recipient.

1.11.189

Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

There’s a religious donation that’s purified by both the giver and the recipient.

1.11.190

Cattāri saṅgahavatthūni—

Four ways of being inclusive:

1.11.191

dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā.

giving, kindly words, taking care, and equality.

1.11.192

Cattāro anariyavohārā—

Four ignoble expressions:

1.11.193

musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.

speech that’s false, backbiting, harsh, or nonsensical.

1.11.194

Cattāro ariyavohārā—

Four noble expressions:

1.11.195

musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.

refraining from speech that’s false, backbiting, harsh, or nonsensical.

1.11.196

Aparepi cattāro anariyavohārā—

Another four ignoble expressions:

1.11.197

adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.

saying you’ve seen, heard, thought, or known something, but you haven’t.

1.11.198

Aparepi cattāro ariyavohārā—

Another four noble expressions:

1.11.199

adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.

saying you haven’t seen, heard, thought, or known something, and you haven’t.

1.11.200

Aparepi cattāro anariyavohārā—

Another four ignoble expressions: