Digha Nikaya, Sutta 22: The Spell of Four Great Satisfactions
Digha Nikaya
Sutta 22
Mahā-Satipaṭṭhāna-Suttantaṃ
The Spell of Four Great Satisfactions
Translated from the Pali by Michael Olds
Evaɱ me sutaɱ|| ||
I HEAR TELL:
Once upon a time Bhagavā Kurūsuland came-a revisiting
their market town, Kammāssadhamma.
It was while there that The Lucky Man addressed the beggars: "Beggars!" he says.
'BrokeTooth!' say the beggars in response to The Lucky Man.
Bhagavā says this to them:
One sure thing, this, Beggars, a way for the purification of beings, for rising above personal grief and lamentation, for the subsidence of pain and misery, for mastering the method, experiencing Nibbāna ...
— 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 personal grief and lamentation;
- — revisits the senses, watching over the sensations, ardent, cognisent, satisfied, having risen above personal grief and lamentation;
- — revisits the mind, watching over mental states, ardent, cognisent, satisfied, having risen above personal grief and lamentation;
- — revisits the Dhamma, watching over the Dhamma, ardent, cognisent, satisfied, having risen above personal grief and lamentation.
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, and having set up satisfaction around 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.'
'Reflecting on the experience of all body, I will breath in,' this is the way he trains.
'Observing all 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 all body, I will breath in,' this is the way he trains.
'Observing all 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.
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, 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.
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, 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, kidneys, heart, liver, pleura, spleen, lungs, innerds, intestines, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears, wax, spit, snot, synovial fluid, urine 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.'
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, 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.'
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.
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.'
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, 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.'
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, 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.'
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, 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.'
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, 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.'
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, 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.'
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, 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.'
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, 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.'
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, 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.'
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.
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.'
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: '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.
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: '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.
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: '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 settle the end of that shit.' and he knows it according to it's nature.
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.
And what, beggars, is the Aristocrat of Truths as to shit?
Birth is shit,
Aging is shit,
Death is shit.
Grief and lamentation, pain and misery, and Despair are shit.
Not to gain the wished for is shit.
Essentially the Five Boundup Stockpiled Shitpiles are shit.
And what, beggars, is 'birth'?
Whatsoever for this or that being
of this or that group of beings
is birth,
the occurrence of individuality,
the regrouping of the Stockpiled Shitpiles,
the appearance of the Six-Fold Sense Spheres: —
this, beggars is said to be 'birth.'
And what, beggars, is 'aging'?
Whatsoever for this or that being
of this or that group of beings
is aging,
agedness,
the breaking,
the graying,
the wrinkling,
the diminishment of the lifespan,
the weakining of the powers,
this, beggars is said to be 'aging.'
And what, beggars, is 'death'?
Whatsoever for this or that being
of this or that group of beings
is passing,
passing away,
the breaking up,
disappearance,
the death in the dying,
the finishing of the lifespan,
the breaking up of the Stockpiled Shitpiles,
the laying down of the body,
this, beggars is said to be 'death.'
And what, beggars, is 'grief'?
Whatsoever, beggars, for anyone
is the condition of inner sadness,
heartbreak,
heartache,
state of missing and regret,
woe,
and affliction,
the grief,
feeling bad,
wretchedness,
state of woe,
and unhappiness
at experiencing some loss or tragedy,
this, beggars is said to be 'grief.'
And what, beggars, is 'lamentation'?
Whatsoever, beggars, for anyone
is the outward expression of grief,
lamentation
wailing,
weaping,
hysteria,
display of desolation
at experiencing some loss or tragedy,
this, beggars is said to be 'lamentation.'
And what, beggars, is 'pain'?
That, beggars which is bodily pain,
the bodily disagreeable
the experience of being connected bodily
with the disagreeable
this, beggars, is said to be 'pain.'
And what, beggars, is 'misery'?
That, beggars, which is mental pain,
the mentally disagreeable
the experience of being connected in mind
with the disagreeable
this, beggars, is said to be 'misery.'
And what, beggars, is 'despair'?
Whatsoever, beggars, for anyone
experiencing misfortune
being contacted with any sort of painful thing
is loss of hope,
being despondant,
dejection, depression,
this, beggars, is said to be 'despair.'
And what, beggars, is 'not to gain what is wished for is pain'?
In beings that are the object of birth, there comes the wish:
'O if only there were no being a thing that is born,
if only tbere were no getting born.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
In beings that are the object of aging, there comes the wish:
'O if only there were no being an aging thing,
if only tbere were no aging.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
In beings that are the object of sickness, there comes the wish:
'O if only there were no being a sick-getting thing,
if only tbere were no sickness.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
In beings that are the object of dying, there comes the wish:
'O if only there were no being a dying thing,
if only tbere were no dying.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
In beings that are the object of grief and lamentation, pain and misery and despair, there comes the wish:
'O if only there were no being a thing that gets grief and lamentation, pain and misery and despair,
if only tbere were no grief and lamentation, pain and misery and despair.
But such as such as this is not to be had by wishes.
This is the pain of not gaining what is wished for.
And what, beggars, are the five boundup stockpiled shitpiles that are essenntially pain?
In this case there is the material form stockpile,
there is the sense experience stockpile,
there is the perception stockpile,
there is the own-making stockpile,
there is the consciousness stockpile.
It is these, beggars, that are known as the five boundup stockpiled shitpiles that are essentially shit.
This beggars, is what is said to be the Aristocrat of Truths as to Shit.
§§
And what, beggars, is the Aristocrat of Truths as to the origin of shit?
It is in whatsoever there is of hunger/thirst leading to living, accompanied by delight and lust, the being overjoyed at this and that,
that is to say: thirst for pleasure, thirst for living, thirst for escape.
So where is it, beggars, that this hunger/thirst appearing, appears,
where entering does it settle in?
Wherever in the world there is loved material form enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
What in the world is loved material form, enjoyed material form?
The realm of the eye is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the ear is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the nose is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the tongue is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the body is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of the mind is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of visible objects is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sounds is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of scents is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of tastes is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touches is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of Dhammas is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of eye-consciousness objects is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of ear-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of nose-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of taste-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touch-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of mind-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of eye-contact objects is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of ear-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of nose-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of taste-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touch-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of mind-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sensation born of eye-contact objects is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sensation born of ear-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sensation born of nose-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sensation born of taste-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sensation born of touch-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sensation born of mind-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of material objects is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of sounds is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of scents is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of tastes is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of touches is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of perception of Dhammas is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of material-object-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sound-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of scent-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of taste-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touche-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of Dhamma-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of material-object-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of sound-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of scent-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of taste-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of touche-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of Dhamma-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about material objects is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about sounds is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about scents is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about tastes is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about touches is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of thinking about Dhammas is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about material objects is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about sounds is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about scents is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about tastes is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about touches is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
The realm of meandering thoughts about Dhammas is loved material form, enjoyed material form,
it is there that this hunger/thirst appearing, appears
it is there that entering, it settles in.
This beggars is said to be the Aristocrat of Truths as to the origin of shit.
§§
And what, beggars, is the Aristocrat of Truths as to settling the end of shit?
It is in the complete dispassion towards, ending of, giving up of, freedom from, dislodging of this very hunger/thirst.
So where is it, beggars, that this hunger/thirst abandoned, is abandoned,
where extinguished does it go out?
Wherever in the world there is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
What in the world is loved material form, enjoyed material form?
The realm of the eye is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the ear is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the nose is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the tongue is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the body is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of the mind is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of visible objects is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sounds is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of scents is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of tastes is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touches is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of Dhammas is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of eye-consciousness objects is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of ear-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of nose-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of taste-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touch-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of mind-consciousness is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of eye-contact objects is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of ear-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of nose-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of taste-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touch-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of mind-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sensation born of eye-contact objects is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sensation born of ear-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sensation born of nose-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sensation born of taste-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sensation born of touch-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sensation born of mind-contact is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of material objects is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of sounds is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of scents is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of tastes is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of touches is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of perception of Dhammas is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of material-object-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sound-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of scent-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of taste-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touche-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of Dhamma-intent is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of material-object-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of sound-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of scent-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of taste-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of touche-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of Dhamma-hunger/thirst is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about material objects is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about sounds is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about scents is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about tastes is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about touches is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of thinking about Dhammas is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about material objects is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about sounds is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about scents is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about tastes is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about touches is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
The realm of meandering thoughts about Dhammas is loved material form, enjoyed material form,
it is there that this hunger/thirst abandoned, is abandoned,
it is there that extinguished it goes out.
This beggars is said to be the Aristocrat of Truths as to settling the end of shit.
§§
And what, beggars, is the Aristocrat of Truths as to the foot-path to reaching the end of shit?
It is in this Aristocratic Multi-Dimensional High Way,
that is: High-Working Hypothesis, High Principles, High Talk, High Works, High Lifestyle, High Reign, High Mind, and High Getting High.
And what, beggars, is High Working Hypothesis?
It is knowledge, beggars, about shit; knowledge about the origin of shit; knowledge about the ending of shit; knowledge about the footpath to reaching the end of shit
This, beggars is what is said to be High Working Hypothesis.
And what, beggars, is High Principles?
The abandoning-principle, the non-anger-principle, the non-harm-principle,
these, beggars, are what is said to be High Principles.
And what, beggars, is High Talk?
Abstention from lying speech, abstention from slanderous speech, abstention from unkind speech, abstention from lip-flapping,
this, beggars, is what is said to be High Talk.
And what, beggars, is High Works?
Abstention from destruction of life, abstention from taking the ungiven, abstention from contra-indicated deeds,
this, beggars, is what is said to be High Works.
And what, beggars, is High Lifestyle?
Here, beggars, the student of the Aristocrats letting go of contra-indicated lifestyles, lives by proper, High Lifestyle,
this, beggars, is what is said to be High Lifestyle.
And what, beggars, is High Reign?
Here beggars, a beggar intends to struggle to create and exert energy, take a stand against, set his mind on and strive after the non-arising of unarisen bad, unskillful things,
intends to struggle to create and exert energy, take a stand against, set his mind on and strive after letting go of arisen bad, unskillful things.
intends to struggle to create and exert energy, take a stand for, set his mind on and strive after the arising of unarisen skillful things,
intends to struggle to create and exert energy, take a stand for, set his mind on and strive after the establishment, clarification, greater development, fruitful development and perfection of arisen skillful things.
This beggars is what is said to be High Reign.
And what, beggars, is High Mind
Here, beggars, a beggar
— revisits the body, watching over the body, ardent, cognisent, satisfied, having risen above personal grief and lamentation;
— revisits the senses, watching over the sensations, ardent, cognisent, satisfied, having risen above personal grief and lamentation;
— revisits the mind, watching over mental states, ardent, cognisent, satisfied, having risen above personal grief and lamentation;
— revisits the Dhamma, watching over the Dhamma, ardent, cognisent, satisfied, having risen above personal grief and lamentation.
This beggars is what is said to be High Mind.
And what, beggars, is High Getting High?
Here beggars, a beggar, separated from things of the senses,
separated from gross involvements;
with the interest, enjoyment, and sense of ease
that come with solitude,
with internal dialog and meandering thoughts,
enters The First Burning
and makes a habitat-a that.
And then separated from internal dialog and meandering thoughts,
with impassivity and having become concentrated in mind, bringing the attention to the interest, enjoyment, and sense of ease
that come with getting high,
without internal dialog and meandering thoughts,
he enters The Second Burning
and makes a habitat-a-that
And then separated from interest and enjoyment,
with impassivity, detachment, and clear consciousness
bringing the attention to the pleasure
that comes with that sense of ease
the Aristocrats describe as:
'Detached, satisfied, he's got the life!'
he enters The Third Burning
and makes a habitat-a-that
And then letting go of pain
letting go of pleasure
letting go of any predisposition to return to
bodily pains and pleasures
without pain
without pleasure
clearly conscious, detached,
satisfied with the
bright
shiny
clean-clear-through
radiance
of
detachment
he enters The Fourth Burning
and makes a habitat-a-that.
This, beggars, is what is said to be High Getting High.
This, beggars, is what is said to be the Aristocrat of Truths as to the foot-path to reaching the end of shit.
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.
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 personal grief and lamentation, for the subsidence of pain and misery, for mastering the method, experiencing Nibbāna ...
— 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.
