The Compilation

Fours

There are, friends, four-part Dhammas
consummately taught by the Bhagava,
that #1-Consummately-Awakened-One,
an Arahant who knows and sees.
In this situation,
let us all gather together as one,
undivided,
so that this Best of Lives
will stay on track
and stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of dieties and man.
What are these fours?

Four preparations of mind:

Here friends a beggar lives in a body reviewing the body, burning for comprehension of mind, restraining worldly ambitions and disappointments.

Here friends a beggar lives in a sense experience reviewing sense experience, burning for comprehension of mind, restraining worldly ambitions and disappointments.

Here friends a beggar lives in the emotions reviewing the emotions, burning for comprehension of mind, restraining worldly ambitions and disappointments.

Here friends a beggar lives in The Word reviewing The Word, burning for comprehension of mind, restraining worldly ambitions and disappointments.

Four Consummate Efforts

Here friends a beggar generates intention, sets his thinking on, rouses energy, and makes an effort
to prevent the arising of bad, unskillful states not yet present in the here and now,

generates intention, sets his thinking on, rouses energy, and makes an effort
to let go of bad, unskillful states that are present in the here and now,

generates intention, sets his thinking on, rouses energy and makes an effort
to get skillful states not yet present in the here and now,

generates intention, sets his thinking on, rouses energy and makes an effort to
retain, establish, rid of confusion, complete, develop, increase, and add to skillful states that are present in the here and now

The Four Power Paths

He begets the Powerpath Consisting of persistent effort at Confounding Wish-HighGetting;

He begets the Powerpath Consisting of persistent effort at Confounding Energy-HighGetting;

He begets the Powerpath Consisting of persistent effort at Confounding HeartFelt-HighGetting;

He begets the Powerpath Consisting of persistent effort at Confounding Reminiscence-HighGetting.

The Four Burnings

Here friends a bhikkhu, separating himself from sense pleasures, separating himself from unskillful things, still thinking and reacting, with the pleasurable enthusiasm born of detachment,
he enters into and makes a habitat of the First Burning,

then, with thinking and reacting having calmed down, attaining tranquillity, becoming single-minded, without thinking and reacting, with the pleasurable enthusiasm born of Highgetting
he enters into and makes a habitat of the Second Burning,

then, dispassionate and detached from enthusiasm, living conscious and aware of bodily sense-reactions suchas those described by the aristocrats when they say
'Detached, with satisfied mind, he lives pleasantly,'
he enters into and makes a habitat of the Third Burning

then, letting go of his former experiences of pleasure and pain, allowing his experience of mental ease and discomfort to subside on their own, without pleasure or pain, with utterly pure detachment of mind,
he enters into and mades a habitat of the Fourth Burning.

Four ways of Getting High

There is, friends, the way of getting high that when developed and made much of results in living pleasantly in the here and now.

There is, friends, the way of getting high that when developed and made much of results in knowing and seeing.

There is, friends, the way of getting high that when developed and made much of results in a knowing one's own mind.

There is, friends, the way of getting high that when developed and made much of results in the destruction of the no-goods.

And what is it, friends, that is the way of getting high that when developed and made much of results in living pleasantly in the here and now?

Here friends a bhikkhu, separating himself from sense pleasures, separating himself from unskillful things, still thinking and reacting with the pleasurable enthusiasm born of detachment,
he enters into and makes a habitat of the First Burning,

This, friends, is that way of getting high that when developed and made much of results in living pleasantly in the here and now.

And what is it, friends, that is the way of getting high that when developed and made much of results in knowing and seeing?

Here, friends a beggar focuses his mind on the perception of light.
Fixing on the perception of day,
as by day, so by night,
as by night so by day.
Thus he unblindfolds the heart and reveals a mind of surpassing brilliance.

This, friends, is that way of getting high that when developed and made much of results in knowing and seeing.

And what is it, friends, that is the way of getting high that when developed and made much of results in a knowing one's own mind?

Here, friends, a beggar sees sense experiences as they arise,
sees them in place,
sees them going on their going.

He sees perceptions as they arise,
sees them in place,
sees them going on their going.

He sees thoughts as they arise,
sees them in place,
sees them going on their going.

This, friends, is that way of getting high that when developed and made much of results in a knowing one's own mind.

And what is it, friends, that is the way of getting high that when developed and made much of results in the destruction of the no-goods?

This is material,
this is the arising of material,
this is the going of material,

This is sense experience,
this is the arising of sense experience,
this is the going of sense experience,

This is perception,
this is the arising of perception,
the is the going of perception,

This is confounding,
this is the arising of confounding,
the is the going of confounding,

This is consciousness,
this is the arising of consciousness,
this is the going of consciousness.

This, friends, is that way of getting high that when developed and made much of results in the destruction of the no-goods.

Four immeasurables:

Here friends, a beggar lives suffusing the first quarter with thoughts of friendliness; and so also the second, third, and fourth quarters. Thus he lives suffusing the world all-over, all-through, encompassing all, above, below and across. Thus he lives a suffusing that is bountiful, widespread, immeasurable, friendly, without injury.

He lives suffusing the first quarter with thoughts of sympathy; and so also the second, third, and fourth quarters. Thus he lives suffusing the world all-over, all-through, encompassing all, above, below and across with thoughts of sympathy. Thus he lives a suffusing that is bountiful, widespread, immeasurable, friendly, without injury.

He lives suffusing the first quarter with thoughts of empathy; and so also the second, third, and fourth quarters. Thus he lives suffusing the world all-over, all-through, encompassing all, above, below and across with thoughts of empathy. Thus he lives a suffusing that is bountiful, widespread, immeasurable, friendly, without injury.

He lives suffusing the first quarter with objectively detached thought; and so also the second, third, and fourth quarters. Thus he lives suffusing the world all-over, all-through, encompassing all, above, below and across with objectively detached thought. Thus he lives a suffusing that is bountiful, widespread, immeasurable, friendly, without injury.

For immaterialities:

Here friends, a beggar elevating himself above all perceptions of materiality, allowing perceptions of resistance to subside, and not scrutinizing perceptions of diversity, thinking: 'Un-ending is space.'
he enters into and makes a habitat of the Space-dimension.

Elevating himself completely above the Space-dimension, thinking: 'Un-ending is consciousness.'
he enters into and makes a habitat of the Consciousness-dimension.

Elevating himself completely above the Consciousness-dimension, thinking: 'There is nothing.'
he enters into and makes a habitat of the No-thing-there dimension.

Elevating himself completely above the No-thing-there-dimension
he enters into and makes a habitat of the Dimension of Neither-perception-nor-non-perception.

Four calculations:

Here friends a beggar figures a thing is to be gone after,
a thing is to be endured,
a thing is to be avoided,
a thing is to be got rid of.

Four Old Time Ways of the Aristocrats:

Here friends a beggar is content having anywhich robe,
speaks well of contentment with anywhich robe,
does not accept un-essential or unseemly robes;
not obtaining robes he is not dissatisfied,
attaining robes he accepts and uses them without greed and infatuation,
thus he guiltlessly enjoys the use thereof
perceiving the possible dangers,
wise to the ways things work out.
Furthermore, being content having anywhich robe, he neither puts himself above nor puts down others,
nor is he self satisfied at being of such respectable behavior.
He indeed is one who may be called one of the Ancient, Old-Time Aristocrats.

Again, friends a beggar is content having any lump-dole'd'inni-bowl,
speaks well of contentment with any food put in the bowl,
does not accept un-essential or unseemly food;
not obtaining food he is not dissatisfied,
attaining food he accepts and uses it without greed and infatuation,
thus he guiltlessly enjoys the use thereof
perceiving the possible dangers,
wise to the ways things work out.
Furthermore, being content with any handouts, he neither puts himself above nor puts down others,
nor is he self-satisfied at being of such respectable behavior.
He indeed is one who may be called one of the Ancient, Old-Time Aristocrats.

Again, friends a beggar is content having any sit'n'sleep'n-spot,
speaks well of contentment with any place to sit and sleep,
does not accept un-essential or unseemly dwelling places;
not obtaining lodging he is not dissatisfied,
attaining shelter he accepts and uses it without greed and infatuation,
thus he guiltlessly enjoys the use thereof
perceiving the possible dangers,
wise to the ways things work out.
Furthermore, being content with any sit'n'sleep'n-spot, he neither puts himself above nor puts down others,
nor is he self-satisfied at being of such respectable behavior.
He indeed is one who may be called one of the Ancient, Old-Time Aristocrats.

Again, friends, a beggar taking pleasure in letting go,
enjoys letting go,
taking pleasure in advancement,
enjoys advancement
and furthermore, taking pleasure in letting go,
enjoying letting go,
taking pleasure in advancement,
enjoying advancement,
he neither puts himself above nor puts down others,
nor is he self-satisfied at being of such respectable behavior.
He indeed is one who may be called one of the Ancient, Old-Time Aristocrats.

Four efforts:

the effort to restrain,
the effort to let go,
the effort to make become,
the effort to retain.

And what, friends, is the effort to restrain?

Here friends a beggar seeing matter with the eye grasps at neither its signs or identifying characteristics because living without restraining the power of the eye there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of the eye is the way he restrains the power of the eye.

Hearing a sound with the ear he grasps at neither its signs or identifying characteristics because living without restraining the power of the ear there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of the ear is the way he restrains the power of the ear

Smelling a scent with the nose he grasps at neither its signs or identifying characteristics because living without restraining the power of the eye there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of the nose is the way he restrains the power of the nose.

Tasting a taste with the tongue he grasps at neither its signs or identifying characteristics because living without restraining the power of the tongue there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of the tongue is the way he restrains the power of the tongue.

Experiencing a contact with the body he grasps at neither its signs or identifying characteristics because living without restraiing the power of body there will flow in on him covetousness and mental discomfort, bad, unskillful things. Thus restraining, renouncing, watching out for the power of body is the way he restrains the power of body.

Becoming conscious of a thing in the mind he grasps at neither its signs or identifying characteristics because living without restraining the power of the mind there will flow in on him covetousness and mental discomfort, bad, unsillful things. Thus restraining, renouncing, watching out for the power of the mind is the way he restrains the power of the mind.

This, friends is the effort to restrain, say I.

And what, friends, is the effort to let go?

Here friends, a beggar on the occurance of a thought of lust does not yield to it, lets go of it, rejects it, brings it to an end, causes it to go to annihilation;

at the occurance of a thought of anger he does not yield to it, lets go of it, rejects it, brings it to an end, causes it to go to annihilation;

at the occurance of a thought of violence he does not yield to it, lets go of it, rejects it, brings it to an end, causes it to go to annihilation;

at the occurance of any bad unskillful thing he does not yield to it, lets go of it, rejects it, brings it to an end, causes it togo to annihilation.

This friends, is the effort to let go, say I.

And what, friends, is the effort to make become?

Here friends, a beggar makes become the dimension of self-awakening that is memory, which is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go.

He makes become the dimension of self-awakening that is Dhamma-research, which is rooted in soitude, rooted in calm, rooted in ending and culminates in letting go.

He makes become the dimension of self-awakening that is energy-building, which is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go.

He makes become the dimension of self-awakening that is enthusiasm, which is rooted in soitude, rooted in calm, rooted in ending and culminates in letting go.

He makes become the dimension of self-awakening that is impassivity, which is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go.

He makes become the dimension of self-awakening that is getting high which is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go.

He makes become the dimension of self-awakening that is objective detachment wich is rooted in solitude, rooted in calm, rooted in ending and culminates in letting go.

This is the effort to make become, say I.

And what, beggars, is the effort to retain?

Here friends, a beggar on the occurance of an auspicious thing, a sign of getting high, suchas perception of bones, perception of maggots, perception of blackish-blue, perception of spongiformity, perception of inflation, sets a guard over it.

This is the effort to retain, say I.

Four knowledges.

Knowledge of Dhamma,
"It follows" knowledge,
knowledge of scope,
knowledge by common consent.

Four additional knowledges:

Knowledge of Pain,
Knowledge of it's Origin,
Knowledge of it's ending,
Knowledge of The Way.

Four dimensions of streamwinning:

Associating with good men,
hearing the Good Word,
exploration of the mind,
getting the meaning of the Dhamma.

Four characteristics of the Streamwinner:

Here friends the hearer of the aristocrats has got complete confidence in the Buddha along such lines as: 'This Lucky Man is the Arahant Number One Self-Awakened One, perfected in conduct and vision, The Welcome One, a knower of the world, unsurpassable trainer of trainable men, teacher of dieties and man, The Buddha, The Lucky Man.'

He has complete confidence in the Dhamma along such lines as: 'The Dhamma is well said by the Lucky Man, visible for one's self here, not a thing of Time, a 'come'n-see' thing, a thing that guides the intelligent in understanding for themselves.'

He has complete confidence in the Sangha along such lines as:

'The Bhagava's Order of the Hearers is undertaking the good,
The Bhagava's Order of the Hearers is undertaking the straight,
The Bhagava's Order of the Hearers is undertaking the method,
The Bhagava's Order of the Hearers is undertaking the highest;
The four pairs of men, the eight individual men — this is the Bhagava's Order of the Hearers that is worthy of offerings, that are worthy guests, worthy of the gifts of those wishing to make good kamma, worthy of the jesture of putting together the fingers of both hands and stretching them forth to the sky and bringing them to the forehead, a site unsurpassed in the world for sewing merit.

He comes to be one who goes after getting that intact, unrent, unspotted, unbruised, unwarped, praised by the wise, uncorrupted, ethical culture that evolves into highetting that is enjoyed by the Aristocrats.

Four fruitions of shamanship:

fruition in Streamwinning,
fruition in Once Returning,
fruition in Non-Returning,
fruition in Arahantship.

Four elements:

The Earth Element,
The Water Element,
The Fire Element,
The Wind Element.

Four foods:

Material food whether gross material or subtle,
touch,
intention,
consciousness.

Four Stands of Consciousness:

Standing on materiality, friends, beginning with materiality, proceeding from a stand on materiality, enveloped in the joy of materiality, consciousness manifests increase, growth, and maturity.

Standing on sense-experience, friends, beginning with sense-experience, proceeding from sense-experience, enveloped in the joy of sense-experience, consciousness manifests increase, growth, and maturity.

Standing on perception, friends, beginning with perception, proceeding from perception, enveloped in the joy of perception, consciousness manifests increase, growth, and maturity.

Standing on confounding, friends, beginning with confounding, proceeding from confounding, enveloped in the joy of confounding, consciousness manifests increase, growth, and maturity.

Four Not Getting Goings:

Not Getting Going because of wishes,
not getting going because of anger,
not getting going because of stupidity,
not getting going because of fear.

Four ways hunger/thirst is born.

Because of robes, friends, there appears in a beggar the birth of hunger/thirst.

Because of hand-outs, friends there appears in a beggar the birth of hunger/thirst.

Because of a place to sit and sleep, friends there appears in a beggar the birth of hunger/thirst.

Because of becoming and non-becoming, friends, there appears in a beggar the birth of hunger/thirst.

Four Walk'n-the-Walks:

Walk'n the walk that is painful with duh'n'duh higher powers,
walk'n the walk that is painful with swift higher powers,
walk'n the walk that is pleasant with so-so higher powers,
walk'n the walk that is pleasant with swift higher powers.

Another four walk'n-the-walks:

Impatiently Walk'n the walk,
patiently walk'n the walk,
walk'n the walk with control,
calmly walk'n the walk.

Four Dhamma-Paths:

The Dhamma-Path without yearning,
the Dhamma-path without anger,
the high-minded Dhamma-path,
the high get'n high Dhamma-path.

Four ways of taking things on:

There is, friends, the taking on of things which is painful at the outset and painful in consequences.

There is, friends, the taking on of things which is painful at the outset but pleasant in consequences.

There is, friends, the taking on of things which is pleasant at the outset but painful in consequences.

There is, friends, the taking on of things which is pleasant at the outset and pleasant in consequences.

The Four Trunks of Dhamma.

The trunk of ethical culture,
the trunk of getting high,
the trunk of wisdom,
the trunk of freedom.

Four Powers:

Energy-power,
mind-power,
getting-high-power,
wisdom-power.

Four Stances:

Taking one's stand on wisdom,
taking one's stand on truth,
taking one's stand on letting go,
taking one's stand on calm

Four ways of explaining questions.

Explaining a question directly;
explaining and analysing a question;
explaining a question by asking a counter-question;
the question is left standing unexplained.

Four ways of laying in kamma:

There is, friends, dark kamma with dark consequences.

There is, friends, bright kamma with bright consequences.

There is, friends, dark/bright kamma with dark/bright consequences.

There is, friends, not-dark not-bright kamma with not-dark/not-bright consequences leading on to the withering away of kamma.

Four things one may see the reality of for one' self:

Past lives, seeing for one's self using the memory.

Disappearance and reappearance, seeing for one's self using the eye.

The 8 releases, seeing for one's self using the body.

The elimination of the no-goods, seeing for one's self using wisdom.

Four Floods:

The flood of pleasure,
the flood of living,
the flood of views,
the flood of blindness.

Four Yokes:

The yoke to pleasure,
the yoke to living,
the yoke to views,
the yoke to blindness.

Four yokes to disowning yokes:

The yoke to disowning the yoke to pleasure,
the yoke to disowning the yoke to living,
the yoke to disowning the yoke to views,
the yoke to disowning the yoke to blindness.

Four ties:

The covetousness tie-to-body,
the anger tie-to-body,
the reliance on outward practices tie-to-body,
this-is-the-only-true-view-position tie-to-body.

Four ways of getting bound up:

Getting bound up in pleasures,
getting bound up in views,
getting bound up in reliance on outward practices,
getting bound up in one point of view.

Four wombs:

The womb of the egg-born,
the womb of the embryo-born,
the womb of the mitosis-born,
the womb of the spontaneously appearing.

Four states of a child during gestation:

Here friends, one unknowingly falls into the mother's cavity, stays in the mother's cavity unknowingly, goes forth from the mother's cavity unknowingly. This is the first state of a child during gestation.

Again, deeper than that, another knowingly falls into the mother's cavity, stays in the mother's cavity unknowingly, goes forth from the mother's cavity unknowingly. This is the second state of a child during gestation.

Again, deeper than that, another knowingly falls into the mother's cavity, stays in the mother's cavity knowingly, goes forth from the mother's cavity unknowingly. This is the third state of a child during gestation.

Again, deeper than that, another knowingly falls into the mother's cavity, stays in the mother's cavity knowingly, goes forth from the mother's cavity knowingly. This is the fourth state of a child during gestation.

Four ways of attaining the regaining of life:

There is, friends, the attaining the regaining of life which is the attaining the regaining of life effected by one's own intention not the intention of another.

There is, friends, the attaining the regaining of life which is the attaining the regaining of life effected by another's intentions not the intention of one's self.

There is, friends, the attaining the regaining of life which is the attaining the regaining of life effected by both one's own intention and the intention of another.

There is, friends, the attaining the regaining of life which is the attaining the regaining of life effected by neither one's own intention nor the intention of another.

Four handout-purifications:

There is, friends, the handout which is purified by the donor not the recipient.

There is, friends, the handout which is purified by the recipient not the donor.

There is, friends, the handout which is purified neither by the donor nor the recipient.

There is, friends, the handout which is purified both by the donor and the recipient.

Four investments in brotherhood:

Giving,
speaking well of others,
making one's self useful,
even-handedness.

Four un-aristocratic ways of speaking:

Mistaken speech,
brutish speech,
ferocious speech,
idle lip-flapping.

Four aristocratic ways of speaking:

Refraining from mistaken speech,
refraining from brutish speech,
refraining from ferocious speech,
refraining from idle lip-flapping.

Four additional unaristocratic ways of speaking:

Saying as seen the unseen,
saying as heard the unheard,
saying as sensed the unsensed,
saying as known the unknown.

Four additional aristocratic ways of speaking:

Saying as unseen the unseen,
saying as unheard the unheard,
saying as unsensed the unsensed,
saying as unknown the unknown.

Four additional unaristocratic ways of speaking:

Saying as unseen the seen,
saying as unheard the heard,
saying as unsensed the sensed,
saying as unknown the known.

Four additional aristocratic ways of speaking:

Saying as seen the seen,
saying as heard the heard,
saying assensed the sensed,
saying as known the known.

Four individuals:

Here, friends, one individual tortures himself and comes to be a practitioner of devotion to self-torture.

Here, friends, one individual tortures others and and comes to be a practitioner of the torture of others.

Here, friends, one individual tortures himself and and comes to be a practitioner of devotion to self-torture, tortures others and and comes to be a practitioner of the torture of others.

Here friends, one individual neither tortures himself and does not come to be a practitioner of devotion to self-torture, nor tortures others and does not come to be a practitioner of devotion to the torture of others. And so not self torturing, not torturing others he lives here among things seen as one who, experiencing pleasure, is wishless, rolled-up, cool, become Brahma.

Four additional individuals:

Here, friends one individual's conduct benefits himself but produces no benefit to others.

Here, friends one individual's condust benefits others but produces no benefit to himself.

Here, friends one individual's conduts neither benefits himself nor produces benefit to others.

Here, friends one individual's conduct benefits both himself and produces benefit to others.

Four additional individuals:

In darkness journeying into darkness,
in darkness journeying into light,
in the light journeying into darkness,
in the light journeying into the light.

Four additional individuals:

The unshakable shaman,
the lotus-shaman,
the white-lotus shaman,
the shaman that is the sweet flowering of shamanship.

These then, friends,
are those four-part Dhammas
consummately taught by the Bhagava,
that #1-Consummately-Awakened-One,
an Arahant who knows and sees.
In this situation,
let us all gather to gether as one,
undivided,
so that this Best of Lives
will stay on track
and stand for a long time
as a benefit to the many,
as a pleasure for the many,
out of compassion for the world,
for the benefit and pleasure of dieties and man.