The Spell of Four Satisfactions

I HEAR TELL:

Once upon a time Bhagava Kurusuland came-a revisiting
their market town, TheWordisMyWork/PleasurestheWord.

It was while there that The Lucky Man addressed the beggars: "Beggars!" he says.

'BrokeTooth!' say the beggars in response to The Lucky Man.

Bhagava says this to them:

One sure thing, this, Beggars, a way for the purification of beings, for rising above worldly ambitions and disappointments, for the subsidence of pain and misery, for mastering the method, experiencing Nibbana ...
— that is to say, the four satisfactions.

What four?

Here, beggars, a beggar
— revisits the body, watching over the body, ardent, cognisent, satisfied, having risen above worldly ambitions and disappointments;
— revisits the senses, watching over the sensations, ardent, cognisent, satisfied, having risen above worldly ambitions and disappointments;
— revisits the mind, watching over mental states, ardent, cognisent, satisfied, having risen above worldly ambitions and disappointments;
— revisits the Dhamma, watching over the Dhamma, ardent, cognisent, satisfied, having risen above worldly ambitions and disappointments.

And how, beggars, does a beggar revisiting the body, watch over the body?

Here beggars, a beggar, having gotten himself off to the forest or to the root of some tree, or to some empty hut, and having taken up his seat there sitting down, body upright, legs bent-across-lapwise, mind at the area of the face, just so minds the in-breath, just so minds the out breath.

If he breaths in deeply, he knows: 'I am breathing in deeply.'
If he breaths out deeply, he knows: 'I am breathing out deeply.'

If he breaths in shallowly, he knows: 'I am breathing in shallowly.'
If he breaths out shallowly, he knows: 'I am breathing out shallowly.'

'Observing the whole body, I will breath in,' this is the way he trains.
'Observing the whole body, I will breath out,' this is the way he trains.

'Pacifying the own-body, I will breath in,' this is the way he trains.
'Pacifying the own-body, I will breath out,' this is the way he trains.

In the same way as the spinner, beggars, or his apprentice, in pulling long knows: 'I am pulling long.'
in pulling short knows: 'I am pulling short'
Even so, beggars, a beggar if he breaths in deeply, knows: 'I am breathing in deeply.'
If he breaths out deeply, knows: 'I am breathing out deeply.'

If he breaths in shallowly, he knows: 'I am breathing in shallowly.'
If he breaths out shallowly, he knows: 'I am breathing out shallowly.'

'Observing the whole body, I will breath in,' this is the way he trains.
'Observing the whole body, I will breath out,' this is the way he trains.

'Pacifying the own-body, I will breath in,' this is the way he trains.
'Pacifying the own-body, I will breath out,' this is the way he trains.

Thus he revisits body, watching over body with regard to the self
or he revisits body, watching over body with regard to externals
or he revisits body, watching over body with regard to himself and externals.

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, having got going, knows: 'I have gotten going,'
standing, knows: 'I am standing,'
sitting, knows: 'I am sitting,'
lying down, knows: 'I am lying down.'

Thus in suchwise as he manages the body
thus is such as he knows it to be.

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, departing or returning does it with cognizance;
looking at or looking the other way, he does it with cognizance;
stretching or flexing, he does it with cognizance;
wearing cloak, bowl and upper-robe he does it with cognizance;
eating, drinking, biting, or tasting he does it with cognizance;
Passing matter or passing water he does it with cognizance;
On the go, standing, sitting, asleep or awake, speaking or becoming silent he does it with cognizance.

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, reflects on this body encased by skin as filled from the top of the tips of the hairs of the head above to the bottom of the soles of the feet below with diverse sorts of putrid filth, thinking:
'There is in this body hair of the head, body hair, nails, teeth, skin, meat, sinews, bones, marrow, esophagus, lungs, heart, pancreas, stomach, liver, kidneys, large intestine, small intestines, spleen, bile, phlegm, pus, blood, sweat, tears, fat, spit, snot, urine, feces and brain.'

In the same way, beggars, as with a double-mouthed sample-bag filled with various sorts of grain, suchas:
fine rice, unhusked rice, kidney beans, white beans, sesame, husked rice,
and a man there with eyes in his head that can see, could see, when he dumped out that bag:
'Here is fine rice, unhusked rice, kidney beans, white beans, sesame, husked rice.'
— Even so, beggars, a beggar reflects on this body encased by skin as filled from the top of the tips of the hairs of the head above to the bottom of the soles of the feel below with diverse sorts of putrid filth, thinking:
'There is in this body hair of the head, body hair, nails, teeth, skin, meat, sinews, bones, marrow, esophagus, lungs, heart, pancreas, stomach, liver, kidneys, large intestine, small intestines, spleen, bile, phlegm, pus, blood, sweat, tears, fat, spit, snot, urine, feces and brain.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, reviews this same body, however it stands, whatever it is doing, in terms of the elementry data:
'There is, in this body, the earth element, the water element, the fire element and the wind element.'

In the same way, beggars, as the cattle-butcher or the cattle-butchers apprentise having butchered a cow, arranges the parts at the crossroads as he sits
Even so, beggars, a beggar reviews this same body, however it stands, whatever it is doing, in terms of the elementary data:
'There is, in this body, the earth element, the water element, the fire element and the wind element.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Your body too is just like that, is confounded just like that, has not risen above just such an end as that.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
dead for 1, 2, 3 days
become bloated, black and blue, rotting,
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
being eaten by crows, being eaten by hawks, being eaten by vultures, being eaten by dogs, being eaten by jakals, being eaten by various sorts of living creatures,
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
a trail of bones, bloody members strung together by sinew,
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
a trail of bones, memberless, smeared with blood strung together by sinew
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
a trail of bones, stripped of flesh and blood, strung together by sinew
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
just bones, disconnected and scattered here, there and in-between, in one place the hand-bone, in another place the footbone, in another place the legbone, in another place the chestbone, in another place the hipbone, in another place the backbone, and in another place the skull.
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
just bones, white, something like the pearl-white of shells,
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
just bones, a heap of bones, dried-up, rotted year-old bones,
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

Again, beggars, deeper than that, a beggar, in the same way as if he had seen a body tossed into the charnal ground,
just bones, putrid, chewed up bones,
relating this to his own body, he thinks:
'This body of mine too is a thing just like that,
will become just like that,
will come to just such an end as that.'

Or he revisits body, watching over the origins of things,
or he revisits body, watching over the aging of things,
or he revisits body, watching over the origins and aging of things.

Or thinking: 'This is body' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits body, watching over body.

And how, beggars, does a beggar revisiting sense experience, watch over sense experience?

Here beggars, a beggar experiencing a pleasant sensation, knows:
'I am experiencing a pleasant sensation.'
experiencing a painful sensation, knows:
'I am experiencing a painful sensation.'
experiencing a sensation which is not unpleasant but not pleasant, knows:
'I am experiencing a sensation which is not unpleasant but not pleasant.'

Experiencing a carnal pleasant sensation, he knows:
'I am experiencing a carnal pleasant sensation.'

Experiencing a carnal-free pleasant sensation, he knows:
'I am experiencing a carnal-free pleasant sensation.'

Experiencing a carnal painful sensation, he knows:
'I am experiencing a carnal painful sensation.'

Experiencing a carnal-free painful sensation, he knows:
'I am experiencing a carnal-free painful sensation.'

Experiencing a carnal sensation that is not painful, but not pleasant, he knows:
'I am experiencing a carnal sensation that is not painful, but not pleasant.'

Experiencing a carnal-free sensation that is not painful, but not pleasant, he knows:
'I am experiencing a carnal-free sensation that is not painful, but not pleasant.'

Thus he revisits sense experience, watching over sense experience with regard to the self
or he revisits sense experience, watching over sense experience with regard to externals
or he revisits sense experience, watching over sense experience with regard to himself and externals.

Or he revisits sense experience, watching over the origins of things,
or he revisits sense experience, watching over the aging of things,
or he revisits sense experience, watching over the origins and aging of things.

Or thinking: 'This is sense experience' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits sense experience, watching over sense experience.

And how, beggars, does a beggar revisiting the mind, watch over the mind?

Here beggars, a beggar knows, of a mind with lust: 'This is a mind with lust.'
of a mind without lust, he knows: 'This is a mind without lust.'
of a mind with anger, he knows: 'This is a mind with anger.'
of a mind without anger, he knows: 'This is a mind without anger.'
of a deluded mind, he knows: 'This is a deluded mind.'
of a mind without delusion, he knows: 'This is a mind without delusion.'
of a narrow mind, he knows: 'This is a narrow mind.'
of a broad mind, he knows: 'This is a broad mind.'
of a closed mind, he knows: 'This is a closed mind.'
of an open mind, he knows: 'This is an open mind.'
of a mind that is less than superior, he knows: 'This mind is less than superior.'
of a mind that is nothing less than superior, he knows: 'This mind is nothing less than superior.'
of an unbalanced mind, he knows: 'This is an unbalanced mind.'
of a balanced mind, he knows: 'This is a balanced mind.'
of a mind that is not free, he knows: 'This is a mind that is not free.'
of a mind that is free, he knows: 'This is a mind that is free.'

Thus he revisits the mind, watching over the mind with regard to the self
or he revisits the mind, watching over the mind with regard to externals
or he revisits the mind, watching over the mind with regard to himself and externals.

Or he revisits the mind, watching over the origins of things,
or he revisits the mind, watching over the aging of things,
or he revisits the mind, watching over the origins and aging of things.

Or thinking: 'This is the mind' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits the mind, watching over the mind.

And how, beggars, does a beggar revisiting Dhamma, watch over Dhamma?

Here beggars, a beggar revisiting Dhamma watches over the Damma: 'Five Involvements'.

And how, beggars, does a beggar, revisiting Dhamma watch over the Dhamma: 'Five Involvements'?

Here, beggars, a beggar, when there is wishing for pleasure within, knows:
'There is within wishing for pleasure.'
when there is no wishing for pleasure within, knows:
'There is within no wishing for pleasure.'

He knows it, should there come to be the arising of unarisen wishing for pleasure,
he knows it, should there come to be letting go of that arisen wishing for pleasure,
and he knows it when there comes to be no future arising of that let go wishing for pleasure.

When there is anger within, he knows:
'There is anger within.'
when there is no anger within, he knows:
'There is no anger within.'

He knows it, should there come to be the arising of unarisen anger,
he knows it, should there come to be letting go of that arisen anger,
and he knows it when there comes to be no future arising of that let go anger.

When there is lazyness and inertia within, he knows:
'There is lazyness and inertia within.'
when there is no lazyness and inertia within, he knows:
'There is no lazyness and inertia within.'

He knows it, should there come to be the arising of unarisen lazyness and inertia,
he knows it, should there come to be letting go of that arisen lazyness and inertia,
and he knows it when there comes to be no future arising of that let go lazyness and inertia.

When there is fear and trembling within, he knows:
'There is fear and trembling within.'
when there is no fear and trembling within, he knows:
'There is no fear and trembling within.'

He knows it, should there come to be the arising of unarisen fear and trembling,
he knows it, should there come to be letting go of that arisen fear and trembling,
and he knows it when there comes to be no future arising of that let go fear and trembling.

When there is vacillation within, he knows:
'There is vacillation within.'
when there is no vacillation within, he knows:
'There is no vacillation within.'

He knows it, should there come to be the arising of unarisen vacillation,
he knows it, should there come to be letting go of that arisen vacillation,
and he knows it when there comes to be no future arising of that let go vacillation.

Thus he revisits Dhamma, watching over Dhamma with regard to the self
or he revisits Dhamma, watching over Dhamma with regard to externals
or he revisits Dhamma, watching over Dhamma with regard to himself and externals.

Or he revisits Dhamma, watching over the origins of things,
or he revisits Dhamma, watching over the aging of things,
or he revisits Dhamma, watching over the origins and aging of things.

Or thinking: 'This is Dhamma' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits Dhamma, watching over Dhamma.

Again, beggars, deeper than that, a beggar, revisiting Dhamma watches over the Dhamma: 'Five Boundup Stockpiled Shitpiles'.

And how, beggars, does a beggar, revisiting Dhamma watch over the Dhamma: 'Five Boundup Stockpiled Shitpiles'?

Here beggars a beggar thinks:
'This is matter, this is the origin of matter, this is the settling of matter;
This is sense experience, this is the origin of sense experience, this is the settling of sense experience;
This is perception, this is the origin of perception, this is the settling of perception;
This is own-making, this is the origin of own-making, this is the settling of own-making;
This is consciousness, this is the origin of consciousness, this is the settling of consciousness.'

Or he revisits Dhamma, watching over the origins of things,
or he revisits Dhamma, watching over the aging of things,
or he revisits Dhamma, watching over the origins and aging of things.

Or thinking: 'This is Dhamma' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits Dhamma, watching over Dhamma.

Again, beggars, deeper than that, a beggar, revisiting Dhamma watches over the Dhamma: 'Six Internal/External Realms'.

And how, beggars, does a beggar, revisiting Dhamma watch over the Dhamma: 'Six Internal/External Realms'?

Here beggars a beggar knows the eye and knows matter,
he knows any yoke that arises rebounding off the two,
He knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.

Here beggars a beggar knows the ear and knows sounds,
he knows any yoke that arises rebounding off the two,
He knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.

Here beggars a beggar knows the nose and knows scents,
he knows any yoke that arises rebounding off the two,
He knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.

Here beggars a beggar knows the tongue and knows tastes,
he knows any yoke that arises rebounding off the two,
He knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.

Here beggars a beggar knows the body and knows touch,
he knows any yoke that arises rebounding off the two,
He knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.

Here beggars a beggar knows the mind and knows Dhamma,
he knows any yoke that arises rebounding off the two,
He knows it, should there come to be the arising of an unarisen yoke,
he knows it, should there come to be letting go of that arisen yoke,
and he knows it when there comes to be no future arising of that let go yoke.

Or he revisits Dhamma, watching over the origins of things,
or he revisits Dhamma, watching over the aging of things,
or he revisits Dhamma, watching over the origins and aging of things.

Or thinking: 'This is Dhamma' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits Dhamma, watching over Dhamma.

Again, beggars, deeper than that, a beggar, revisiting Dhamma watches over the Dhamma: 'Seven Dimensions of Awakening.'

And how, beggars, does a beggar, revisiting Dhamma watch over the Dhamma: 'Seven Dimensions of Awakening'?

Here, beggars, a beggar, when there is the mind dimension of self-awakening within, knows:
'There is the mind dimension of self-awakening within.'
when there is no mind dimension of self-awakening within, knows:
'There is within no mind dimension of self-awakening.'

He knows it, should there come to be the arising of an unarisen mind dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen mind dimension of self-awakening.

Here, beggars, a beggar, when there is the Dhamma-investigation dimension of self-awakening within, knows:
'There is the Dhamma-investigation dimension of self-awakening within.'
when there is no Dhamma-investigation dimension of self-awakening within, knows:
'There is within no Dhamma-investigation dimension of self-awakening.'

He knows it, should there come to be the arising of an unarisen Dhamma-investigation dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen Dhamma-investigation dimension of self-awakening.

Here, beggars, a beggar, when there is the energy dimension of self-awakening within, knows:
'There is the energy dimension of self-awakening within.'
when there is no energy dimension of self-awakening within, knows:
'There is within no energy dimension of self-awakening.'

He knows it, should there come to be the arising of an unarisen energy dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen energy dimension of self-awakening.

Here, beggars, a beggar, when there is the enthusiasm dimension of self-awakening within, knows:
'There is the enthusiasm dimension of self-awakening within.'
when there is no enthusiasm dimension of self-awakening within, knows:
'There is within no enthusiasm dimension of self-awakening.'

He knows it, should there come to be the arising of an unarisen enthusiasm dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen enthusiasm dimension of self-awakening.

Here, beggars, a beggar, when there is the impassivity dimension of self-awakening within, knows:
'There is the impassivity dimension of self-awakening within.'
when there is no impassivity dimension of self-awakening within, knows:
'There is within no impassivity dimension of self-awakening.'

He knows it, should there come to be the arising of an unarisen impassivity dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen impassivity dimension of self-awakening.

Here, beggars, a beggar, when there is the high-getting dimension of self-awakening within, knows:
'There is the high-getting dimension of self-awakening within.'
when there is no high-getting dimension of self-awakening within, knows:
'There is within no high-getting dimension of self-awakening.'

He knows it, should there come to be the arising of an unarisen high-getting dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen high-getting dimension of self-awakening.

Here, beggars, a beggar, when there is the detachment dimension of self-awakening within, knows:
'There is the detachment dimension of self-awakening within.'
when there is no detachment dimension of self-awakening within, knows:
'There is within no detachment dimension of self-awakening.'

He knows it, should there come to be the arising of an unarisen detachment dimension of self-awakening,
and he knows it, should there come to be all-round thorough development of that arisen detachment dimension of self-awakening.

Or he revisits Dhamma, watching over the origins of things,
or he revisits Dhamma, watching over the aging of things,
or he revisits Dhamma, watching over the origins and aging of things.

Or thinking: 'This is Dhamma' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits Dhamma, watching over Dhamma.

Again, beggars, deeper than that, a beggar, revisiting Dhamma watches over the Dhamma: 'Four Aristocrats of Truths'.

And how, beggars, does a beggar, revisiting Dhamma watch over the Dhamma: 'Four Aristocrats of Truths'?

Here beggars a beggar thinks:
'Here is shit' and he knows it according to it's nature,
he thinks: 'This is the origin of shit.' and he knows it according to it's nature,
he thinks: 'This is the ending of shit.' and he knows it according to it's nature,
he thinks: 'This is the way to settle the end of that shit.' and he knows it according to it's nature.

Or he revisits Dhamma, watching over the origins of things,
or he revisits Dhamma, watching over the aging of things,
or he revisits Dhamma, watching over the origins and aging of things.

Or thinking: 'This is Dhamma' he sets up minding just enough to get a measure of knowledge, a measure of recollectedness.

Thus he revisits but does not grasp after things of the world.

Even so, beggars, a beggar revisits Dhamma, watching over Dhamma.

For him, beggars, who so develops these four satisfactions for seven rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, seven rains,
for him, beggars, who so develops these four satisfactions for six rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, six rains,
for him, beggars, who so develops these four satisfactions for five rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, five rains,
for him, beggars, who so develops these four satisfactions for four rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, four rains,
for him, beggars, who so develops these four satisfactions for three rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, three rains,
for him, beggars, who so develops these four satisfactions for two rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, two rains,
for him, beggars, who so develops these four satisfactions for one rains,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, one rains,
for him, beggars, who so develops these four satisfactions for seven moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, seven moons,
for him, beggars, who so develops these four satisfactions for six moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, six moons,
for him, beggars, who so develops these four satisfactions for five moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, five moons,
for him, beggars, who so develops these four satisfactions for four moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, four moons,
for him, beggars, who so develops these four satisfactions for three moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, three moons,
for him, beggars, who so develops these four satisfactions for two moons,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, two moons,
for him, beggars, who so develops these four satisfactions for one moon,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, one moon,
for him, beggars, who so develops these four satisfactions for a half moon,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

Let stand, beggars, a half moon,
for him, beggars, who so develops these four satisfactions for seven days,
one fruit or another of these two fruits will result:
omniscience in this visible state, or
having involvements, non-returning.

'One sure thing, this, Beggars, a way for the purification of beings, for rising above worldly ambitions and disappointments, for the subsidence of pain and misery, for mastering the method, experiencing Nibbana ...
— that is to say, the four satisfactions.'
It was because of this that that which has been said was said thus.

This is what Bhagava said and we hear that the bhikkhus there were delighted at what the Lucky Man said.