The Chanting Together – by Maurice Walsbe

33. Saṅgīti sutta – Dīgha Nikāya

The Chanting Together – by Maurice Walsbe

1.1. THUS HAVE I HEARD: Once the Lord was touring in the Malla country with a large country with a large company of about five hundred monks. Arrived at Pāvā, the Malla’s capital, he stayed in the mango-grove of Cunda the smith.

1.2. Now at that time a new meeting-hall of the Mallas of Pāvā, called Ubbhataka, had recently been built, and it had not yet been occupied by any ascetic or Brahmin, or indeed by any human being. Hearing that the Lord was staying in Cunda’s mango-grove, the Mallas of Pāvā went to see him. Having saluted him, they sat down to one side and said: ‘Lord, the Mallas of Pāvā have recently erected a new meeting-hall called Ubbhataka, and it has not yet been occupied by any ascetic or Brahmin or indeed by any human being. May the Blessed Lord be the first to use it! Should he do some that would be for the lasting good and happiness of the Mallas of Pāvā.’ And the Lord consented by silence.

1.3. Noting his assent, the Mallas rose, saluted him. Passed out to his right and went to the meeting-hall. They spread mats all round, arranged seats, put out a water-pot and an oil-lamp, and then, returning to the Lord, saluted him. Sat down to one side and reported what they had done, saying: ‘Whenever the Blessed Lord is ready.’

1.4. Then the Lord dressed, took his robe and bowl, and went to the meeting-hall with his monks. There he washed his feet, entered the hall and sat down against the central pillar, facing east. The monks, having washed their feet, entered the hall and sat down along the western wall facing east, with the Lord in front of them. The Pāvā Malla washed their feet entered the hall, and sat down along the eastern wall facing west, with the Lord in front of them. Then the Lord spoke to the Mallas on Dhamma till far into the night, instructing, inspiring, firing and delighting them. Then he dismissed them, saying: ‘Vāsetthas, the night has passed away. Now do as you think fit.’ ‘Very good Lord, replied the Mallas. And they got up, saluted the Lord, and went out, passing him by on the right.

1.5. As soon as the Mallas had gone the Lord, surveying the monks sitting silently all about, said to the Venerable Sāriputta: ‘The monks are free from sloth-and-torpor, Sāriputta. You think of a discourse on Dhamma to give to them. My back aches, I want to stretch it.’ ‘Very good, Lord’, replied Sāriputta. Then the Lord, having folded his robe in four, lay down on his right side in the lion-posture, with one foot on the other, mindful and clearly aware, and bearing in mind the time to arise.

1.6. Now at that time the Nigaṇṭha Nātaputta had just died at Pava. And at his death the Nigaṇṭhas were split into two parties, quarrelling and disputing… (as Sutta 29, verse 1). You would have thought they were bent on killing each other. Even the white-robed lay followers were disgusted when they saw that their doctrine and discipline was so ill-proclaimed… having been proclaimed by one not fully-enlightened and now with its support gone, without an arbiter.

1.7. And the Venerable Sāriputta addressed the monks, referring to this situation, and said; ‘So ill-proclaimed was their teaching and discipline, so unedifyingly displayed, and so ineffectual in calming the passions, having been proclaimed by one who was not fully enlightened. But, friends, this Dhamma has been well proclaimed by the Lord, the fully enlightened One. And so we should all recite it together without disagreement, so that this holy life may be enduring and established for a long time, thus to be for the welfare and happiness of the multitude, out of compassion for the world for the benefit, welfare and happiness of devas and humans. And what is this Dhamma that has been well proclaimed by the Lord…?

There is one thing that was perfectly proclaimed by the Lord who knows and sees, the fully enlightened Buddha. So we should all recite together… for the benefit, welfare and happiness of devas and humans.

1.8. ‘What is this one thing? (eke dhammo)

(1) ‘All beings are maintained by nutriment (āhārattitikā)

(2) ‘All beings are maintained by conditions (sankhāratthitikā)

1.9. There are [set of] two things that were perfectly proclaimed by the Lord. Which are they?

(1).       Mind and body (nāmañ ca rūpañ ca)

(2).       Ignorance and craving for existence (avijjā ca bhavataṇhā ca)

(3).       Belief in [continued] existence and belief in non-existence (bhava-diṭṭhi ca vibhava-diṭṭhi ca)

(4).       Lack of moral shame and lack of moral dread (ahirikañ ca anottappañ ca)

(5).       Moral shame and moral dread (hirī ca ottappañ ca)

(6).       Roughness and friendship with evil (dovacassatā ca pāpamittatā ca)

(7).       Gentleness and friendship with good (sovacassatā ca kalyāṇamittatā ca)

(8).       Skill in [knowing] offences and [the procedure for] rehabilitation from them (āpatti-kusalatā ca āpatti-vuṭṭhāna-kusalatā ca).

(9).       Skill in entering and returning from (jhāna) (samāpatti kusalatā ca samāpatti-vuṭṭhāna kusalatā ca)

(10).   Skill in [knowing] the [eighteen] elements and in paying attention to them (dhatu-kusalatā ca manasikāra kusalatā ca)

(11).   Skill in [knowing] the [twelve] sense–spheres (āyatana-k.) and dependent origination

(12).   Skill in [knowing] what are causes and what are not (thāna-k. ca aṭṭhāna-k.)

(13).   Straightforwardness and modesty (ajjavañ ca lajjavañ ca)

(14).   Patience and gentleness (khantī ca soraccañ ca)

(15).   Gentle speech and politeness (sākhalyañ ca patisanthāro ca)

(16).   Non-harming and purity (avihiṃsā ca soceyyañ ca)

(17).   Lack of mindfulness and of clear awareness (muṭṭhasaccañ ca asampajaññañ ca)

(18).   Mindfulness and clear awareness (sati ca sampajaññañ ca)

(19).   Unguarded sense-doors and non-restraint in eating (indriyesu aguttadvāratā ca bhojane amattaññutā ca)

(20).   Guarded sense-doors and restraint in eating (.. guttadvāratā… mattaññutā)

(21).   Powers of reflection and mental development (patisankhāna-balañ ca bhāvanā-balañ ca)

(22).   Powers of mindfulness and concentration (sati-balañ ca samādhi-balañ ca)

(23).   Calm and insight (samatho ca vipassanā ca)

(24).   The sign of calm and grasping the sign (samatha-nimittañ ca paggaha-nimittañ ca)

(25).   Exertion and non-distraction (paggaho ca avikkheppo ca)

(26).   Attainment of morality and [right] view (sīla-sampadā ca diṭṭhi-sampadā ca)

(27).   Failure of morality and view (sīla-vipatti ca diṭṭhi-vipatti ca)

(28).   Purity of morality and view (sīla-visuddhi ca diṭṭhi-visuddhi ca)

(29).   Purity of view and the effort to attain it (diṭṭhi-visuddhi kho pana yathā diṭṭhissa ca padhānaṃ)

(30).   Being moved to a sense of urgence by what should move one, and the systematic effort of one so moved (saṃvego ca saṃvejaniyesu ṭhānesu saṃviggassa ca yoniso padhānaṃ)

(31).   Not being content with wholesome acts and not shrinking from exertion (asantutthitā ca kusalesu dhammesu appaṭivānitā ca padhānasmim)

(32).   Knowledge and liberation (vijjā ca vimutti ca)

(33).   Knowledge of the destruction [of the defilements] and of [their] non-recurrence (khaye ñāṇaṃ)

    These are the [sets of] two things that are perfectly proclaimed by the Lord. So we should all recite them together.

1.10. There are [sets of] three things. Which are they?

(1).       Three unwholesome roots of greed, hatred, delusion (lobho akusala-mūlaṃ, doso  akusala-mūlaṃ,  moho akusala-mūlaṃ)

(2).       Three wholesome roots; of non-greed, non-hatred non-delusion (alobho…)

(3).       Three kinds of wrong conduct in body, speech and thought (kāyā-duccaritaṃ, vacī-duccaritaṃ, mano-duccaritaṃ)

(4).       Three kinds of right conduct: in body, speech and thought (kāya-sucaritaṃ ….)

(5).       Three kinds of unwholesome thought (akusala-vitakkā) of sensuality, of enmity, of cruelty (kāma-vitakko, vyāpāda-vitakko, vihiṃsa-vitakko)

(6).       Three kinds of wholesome thought of renunciation (nekkhamma-vittako), of non-enmity, non-cruelty.

(7).       Three kinds of unwholesome motivation (saṅkappa): through sensuality, enmity, cruelty.

(8).       Three kinds of wholesome motivation through: renunciation (nekkhamma), non-enmity, non-cruelty.

(9).       Three kinds of unwholesome perception (saññā): of sensuality, of enmity, of cruelty.

(10).   Three kinds of wholesome perception: of renunciation, of non-enmity, of non-cruelty.

(11).   Three kinds of unwholesome elements (dhātuyo): sensuality, enmity, cruelty.

(12).   Three wholesome elements: renunciation, non-enmity, non-cruelty.

(13).   Three more elements: the element of sense-desire, the element of form, the formless element (kāma-dhātu, rūpa-dhātu, arūpa-dhātu)

(14).   Three more elements: the element of form, the formless element, the element of cessation (rūpa-dhātu, arūpa-dhātu, nirodha-dhātu)

(15).   Three more elements: the low element, the middling element, the sublime element (hinā dhātum majjhimā dhātu, paṇitā dhātu)

(16).   Three kinds of craving: sensual craving, craving for becoming, craving for extinction (kāma-taṇhā, bhava-taṇhā, vibhava-taṇhā)

(17).   Three more kinds of craving: craving for [the World of] Sense-Desires, for [the World of] Form, for the Formless [World] (kāma-taṇhā, rūpa-taṇhā, arūpa-taṇhā).

(18).   Three more kinds of craving: for [the World of] Form, for the Formless [World], for cessation [as for (14)]

(19).   Three fetters (saṃyojanāni): of personality-belief, of doubt, of attachment to rite and ritual (sakkāya-diṭṭhi, vicikicchā, sīlabbata-parāmāso)

(20).   Three corruptions (āsavā): of sense-desire, of becoming, of ignorance (kāmasavo, bhavāsava, avijjāsavo)

(21).   Three kinds of becoming: [in the World] of Sense-Desire, of Form, in the Formless World (kāma-bhavo, rūpa-bhavo, arūpa-bhavo)

(22).   Three quests: for sense-desires, for becoming, for the holy life (kāmesanā, bhavesanā, bhrahmacariyesanā)

(23).   Threeforms of conceit: “I am better than …”, “I am equal to …”, “I am worse than …” (“seyyo ’ham asmīti” vidhā, “sadiso ’ham asmīti” vidhā, “hīno ’ham asmīti” vidhā)

(24).   Three times: past, future, present (atito addhā, anāgato addhā, paccuppanno addhā)

(25).   Three “end” (antā): personality, its arising, its cessation (sakkāya anto, sakkāya-samidayo anto, sakkāya-nirodho anto)

(26).   Three feelings: pleasant, painful, neither (sukhā vedanā, dukkha vedanā, adukkham-asukhā vedanā)

(27).   Three kinds of suffering: as pain, as inherent in formations, as due to change (dukkha-dukkhatā, sankhāra-dukkhatā, vipariṇāma-dukkhatā)

(28).   Three accumulations: evil with fixed result, good with fixed result, indeterminate (micchatta-niyato rāsi, sammatta-niyato sāsi, aniyato-rāsi)

(29).   Three obscurations (taṇhā): One hesitates (kaṅkhati), vacillates (vicikicchati), is undecided (na sampasīdati) about the past, the future, the present

(30).   Three things a Tathāgata has no need to guard against. A Tathāgata is perfectly pure in bodily conduct, in speech and in thought (parisuddha-kāya-samācāro, parisuddha-vacī-samācāro, parisuddha-mano-samācāro). There is no misdeed of body, speech or thought which he must conceal lest anyone should get to hear about it.

(31).   Three obstacles: lust, hatred, delusion (rāgo kiñcanaṃ, dosa kiñcanaṃ, moho kiñcanaṃ)

(32).   Three fires: lust, hatred, delusion (rāgaggi, dosaggi, mohaggi).

(33).   Three more fires: the fire of those to be revered, of the householder, of those worthy of offerings (āhuneyyaggi, gahapataggi, dakkhineyyaggi)

(34).   Threefold classification of matter: visible and resisting, invisible and resisting, invisible and unresisting (sanidassana-sappatighaṃ rūpaṃ, anidassana-sappaṭighaṃ rūpaṃ, anidassana-appatighaṃ rūpaṃ)

(35).   Three kinds of karmic formation: meritorious, demeritorious, imperturbable (puññābhisankhāro, apuññābhisankhāro, āneñjābhisankhāro).

(36).   Three persons: the learner, the non-learner, the one who is neither (sekho puggalom asekho puggalo, n’eva sekho nāsekho puggalo)

(37).   Three elders: an elder by birth, in Kamma, by convention (jati-thero, dhamma-thero, sammuti-thero)

(38).   Three grounds based on merit: that of giving, of morality, of meditation (dānamayaṃ puñña-kiriya-vatthu, sīlamayaṃ puñña-kiriya-vatthu, bhāvanāmaya puñña-kiriya-vatthu)

(39).   Three grounds for reproof: based on what has been seen, heard, suspected (diṭṭhena, sutena, parisankāya)

(40).   Three kinds of rebirth in the Realm if Sense Desire (kāmupapattiyo): There are beings who desire what presents itself to them (paccuppaṭṭhita-kāmā), and are in the grip of that desire, such as human beings, some devas, and some in states of woe. There are beings who desire what they have created (nimmita-kāmā), … such as the devas who rejoice in Their Own Creation (Nimmānaratī). There are beings who rejoice in the creations of others, … such as the devas Having Power over Other’ Creation (Paranimmita-vasavattī)

(41).   Three happy rebirths (sukhupapattiyo). There are beings who, having continually produced happiness now dwell in happiness such as the devas of the Brahmā group. There are beings who are overflowing with happiness, drenched with it, full of it, immersed in it so that they occasionally exclaim: ‘Oh what bliss!” such as the Radiant devas (Abhassatā). There are beings … immersed in happiness, who, supremely blissful, experience only perfect happiness, who supremely blissful experience only perfect happiness, such as the Lustrous devas (Subhakiṇṇā)

(42).   Three kinds of wisdom: of the learner of the non-learner, of the one who is neither (as (36)).

(43).   Three more kinds of wisdom: based on thought, on learning (hearing), on mental development [meditation] (cintāmaya paññā, sutamāyā paññā, bhāvanāmaya pañña)

(44).   Three armaments (āvidhāni) what one has learnt, detachment, wisdom (sutāvudhaṃ, pavivekāvudhaṃ, paññāvudhaṃ)

(45).   Three faculties of knowing that one will know the unknown, of highest knowledge, of the one who knows (anaññātaṃ-ñassāmitindriyaṃ, aññindriyaṃ, aññātā-v-indriyaṃ)

(46).   Three eyes: the fleshesly eye, the divine eye, the eye of wisdom (maṃsa-cakkhu, dibba-cakkhu, paññā-cakkhu)

(47).   Three kinds of training: in higher morality, higher thought, higher wisdom (adhisila-sikkhā, adhicitta-sikkhā, adhipaññā-sikkhā)

(48).   Three kinds of development: of the emotions, of mind, of wisdom (kāya-bhāvanā, citta-bhāvanā, paññā-bhāvanā)

(49).   Three "unsurpassables": of vision, of practice, of liberation (dassanānuttariyaṃ, paṭipadānuttariyaṃ, vimuttānuttariyaṃ)

(50).   Three kinds of concentation: with thinking and pondering, with pondering without thinking, with neither (savitakko savicāro samādhi, avitakko vicāra-matto samādhi, avitakko avicāro samādhi)

(51).   Three more kinds of concentration: on emptiness, the “signless”, “desireless” (suññato samādhi, animitto samādhi, appaṇihito samādhi)

(52).   Three purities of body, speech, mind (kāya-socceyyaṃ, vacī-socceyyaṃ, mano-socceyyaṃ)

(53).   Three qualities of the sage: as to body, speech, mind (kāya-moneyyaṃ, vaci-moneyyaṃ, mano-moneyyaṃ)

(54).   Three skills: in going forward, in going dowṇ in means to progress (āya-kosallaṃ, apāya kosallaṃ, upaya kosallaṃ)

(55).   Three  intoxications: with health, with youth, with life (ārogya-mado, yobbana-mado, jīvita-mado)

(56).   Three predominant influences: oneself, the world, the Dhamma (attādhipateyyaṃ, lokādhipateyyaṃ, dhammādhipateyyaṃ)

(57).   Three topics of discussion: Talk may be of the past: “That’s how it used to be” ; of the future: “That’s how it will to be” ; of the present: “That’s how it is to now”

(58).   Three knowledges of one’s past lives, of the cease and rebirth of beings, of the destruction of the corruptions (pubbenivāsānussati-ñāṇaṃ vijjā, sattānaṃ culupapāte ñāṇaṃ vijjā, āsavānaṃ khaye ñāṇaṃ vijjā)

(59).   Three abidings: deva-abiding, Brahmā-abiding, the Ariyan abiding (dibbo vihāro, Brahmā-vihāro, ariyo vihāro)

(60).   Three miracles: of psychic power, of telepathy of instruction (iddhi-pāṭihāriyaṃ, ādesanā-pāṭihāriyaṃ, anusāsani-pāṭihāriyaṃ)

‘These are the [sets of] three things… So we should all recite together … for the benefit, welfare and happiness of devas and humans’.

1. 11. There are [sets of] four things which were perfectly proclaimed by the Lord

(1).       ‘Four foundations of mindfulness: Here a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world; he abides contemplating feelings as feelings …; he abides contemplating mind as mind…; he abides contemplating mind-objects as mind-objects, ardent, clearly aware and mindful, having, put aside hankering and fretting for the world.

(2).       ‘Four great efforts (sammappadhanā):  Here a monk rouses his will,  makes an effort, stirs up energy, exerts his mind and strives to prevent the arising of unarisen evil unwholesome mental states . He rouses his will … and strives to overcome evil unwholesome mental states that have arisen. He rouses his will … and strives to produce unarisen wholesome mental states. He rouses his will … and strives to maintain wholesome mental states that have arisen, not to let them fade away, to bring them to greater growth to the full perfection lt development.

(3).       ‘Four roads to power (iddhipādā): Here a monk develops concentration of intention accompanied by effort of will, concentration of energy, concentration of consciousness and concentration of investigation accompanied by effort of will.

(4).       ‘Four jhānas: Here a monk, detached from all sense desires, detached from unwholesome mental states, enters and remains in the first jhāna, which is with thinking and pondering, born of detachment, filled with delight an joy. And with the subsiding of thinking and pondering, by gaining inner tranquility and oneness of mind, he enters and remains in the second jhāna, which is without thinking and pondering, born of concentration, filled with delight and joy. And with the fading away of delight, remaining imperturbable, mindful and clearly aware, he experiences in himself that joy of which the Noble Ones say: “Happy is he who dwells with equanimity and mindfulness”, he enters and remains in the third jhāna. And, having given up pleasure and pain and with the disappearance of former gladness and sadness, he enters and remains in the fourth jhāna which is beyond pleasure and pain, and purified by equanimity and mindfulness.

(5).       ‘Four concentrative meditations (samādhi-bhāvanā): This meditation, when developed and expanded, leads to (a) happiness here and now (diṭṭhadhamma-sukha), (b) gaining knowledge-and-vision (ñāṇa-dassana-paṭilābha), (c) mindfulness and clear awareness (sati-sampajañña), and (d) the destruction of the corruptions (āsanānam khaya). (a) How does this practice lead to happiness here and now? Here, a monk practices the four jhānas. (b) How does it lead to the gaining of knowledge-and-vision? Here, a monk attends to the perception of light (ālokasaññaṃ manasikaroti), he fixes his mind to the perception of day, by night as by day, bay day as by night. In this way, with a mind clear and unclouded he develops a state of mind that is full of brightness (sappabhāsaṃ cittaṃ). (c) How does it lead to mindfulness and clear awareness? Here, a monk knows feelings as they arise, remain and vanish; he knows perceptions as they arise, remain and vanish; he knows thoughts (vitakkā) as they arise, remain and vanish. (d) How does this practice lead to the destruction of the corruptions? Here, a monk abides in the contemplation of the rise and fall of the five aggregates of grasping (pañc’upadanakkhandesu udayabbayānupassī): “This is material form, this is its arising, this is its ceasing; there are feelings …; this is perception …; these are the mental formations…; this is consciousness, this is its arising, this is its ceasing.

(6).       ‘Four boundless states. Here, a monk, with a heart filled with loving-kindness, pervades first one quarter, then the second, the third and the fourth. Thus he stays, spreading the thought of loving-kindness above, below and across, everywhere, always with a heart filled with loving-kindness, abundant, magnified, unbounded, without hatred or ill-will. And likewise with compassion sympathetic joy, and equanimity.

(7).       ‘Four formless jhānas. Here, a monk, by passing entirely beyond bodily sensations, by the disappearance of all sense of resistance and by non-attaction to the perception of diversity seeing that space is infinite, reaches and remains in the Sphere of Infinite Space. And by passing entirely beyond the Sphere of Infinite Space, seeing that consciousness is infinite he reaches and remains in the Sphere of Infinite Consciousness. And by passing entirely beyond the Sphere of Infinite Consciousness, seeing that there is no thing, he reaches and remains in the Sphere of Nothingness, he reaches and remains in the Sphere of Neither-Perception-Nor-Non-Perception.

(8).       ‘Four supports (apassenāni): Here a monk judges that one thing is to be pursued, one thing endured, one thing avoided, one thing suppressed.

(9).       ‘Four Ariyan lineages (ariya-vaṃsā): Here a monk (a) is content with any old robe, praises such contentment, and does not try to obtain robes improperly lo unsuitably. He does not worry if he does not get a robe, and if he does, he is not full of greedy, blind desire, but makes use of it, aware of [such] dangers and wisely aware of its true purpose. Nor is he conceited about being thus content with any old robe, and he does not disparage others. And one who is thus skilful not lax, clearly aware and mindful, is known as a monk who is true to the ancient, original (aggaññe) Ariyan lineage. Again, (b) a monk is content with any alms food he may get. Again, (c) a monk is content with any old lodging; place … And again, (d) a monk, being fond of developing (pahana), rejoices in abandoning, and being fond of developing (bhāvanā), rejoices in developing, is not therefore conceited. And one who is thus skilful, not lax, clearly aware and mindful, is known as a monk who is true to the ancient, original Ariyan lineage.

(10).   ‘Four efforts: The effort of (a) restraint (saṃvara-padhānaṃ), (b) abandoning (pahāna-p.), (c) development (bhāvanā-p.), (d) preservation (anurakkhaṇa-p.). What is (a) the effort of restraint? Here, a monk, on seeing an object with the eye, does not grasp at the whole or its details, striving to restrain what might cause evil, unwholesome states, such as hankering or sorrow, to flood in on him. Thus he watches over the sense of sight and guards it (similarly with sounds, smells, tastes, tactile sensations, thoughts). What is (b) the effort of abandoning? Here, a monk does not assent to a thought of lust, of hatred, of cruelty that has arisen but abandons it, dispels it, destroys it, makes it disappear. What is (c) the effort of development? Here, a monk develops the enlightenment-factor of mindfulness, based on solitude, detachment, extinction, leading to maturity of surrender (vossagga-pariṇāmiṃ); he develops the enlightenment-factor of investigation of states, of energy, of delight, of tranquility, … of concentration …of equanimity, based on solitude, detachment, extinction, leading to maturity of surrender. What is (d) the effort of preservation? Here, a monk keeps firmly in his mind a favorable object of concentration which has arisen, such as a skeleton, or a corpse that is full of worms, blue-black full of holes, bloated.

(11).   ‘Four knowledges: knowledge of Dhamma, of what is consonant with it (anvaye ñāṇaṃ), knowledge of others’ minds (paricce ñaṇaṃ), conventional knowledge (sammuti-ñāṇaṃ).

(12).   ‘Four more knowledges: knowledge of suffering, its origin, its cessation, the path.

(13).   ‘Four factors of Stream-Attainment (sotāpattiyangāni): association with good people (sappurisa-saṃseva), hearing the true Dhamma, thorough attention (yoniso manasikāra), practice of the Dhamma in its entirety (dhammānudhamma-paṭipati).

(14).   ‘Four characteristics of a Stream-Winner: Here, the Ariyan disciples is possessed of unwavering confidence in the Buddha, thus: “This Blessed Lord is an Arahant, a fully-enlightenment Buddha, endowed with wisdom and conduct, the Well-Farer, Knower of the worlds, incomparable Trainers of men to be tamed, Teachers of gods and humans, enlightened and blessed.” (b) He is possessed of unwavering confidence in the Dhamma, thus: “Well-proclaimed by the lord is the Dhamma, visible here and now, timeless, inviting inspection, leading onward, to be comprehended by the wise each one for himself.” (c) He is possessed of unwavering confidence in the Saṅgha, thus: “Well-directed is the Saṅgha of the Lord’s disciples, of upright conduct, on the right path, on the perfect path; that is to say the four pairs of persons, the eight kinds of men. The Saṅgha of the Lord’s disciples is worthy of veneration, an unsurpassed field of merit in the world.” And (d) he is possessed of morality dear to the Noble Ones, unbroken, without defect, unspotted, without inconsistency, liberating, praised by the wise, uncorrupted, and conducive to concentration.

(15).   ‘Four fruits of the ascetic life: the fruits of Stream-Entry, of the Once-Returner, of the Non-Returner, of Arahantship.

(16).   ‘Four elements: the elements of “earth”, “water”, “fire”, “air” (paṭhavī-, āpo-, tejo-, vāyo-dhātu).

(17).   ‘Four nutriments (āhārā): “material” (kabalinkāra) food, gross or subtle; contact as second; mental volition (manosañcetanā) as third; consciousness as fourth.

(18).   ‘Four stations of consciousness (viññāṇa-ṭṭhitiyo): Consciousness gains a footing either (a) in relation to materiality, with materiality as object and basis, as a place of enjoyment, or similarly in regard to (b) feelings, (c) perceptions of (d) mental formations, and there it grows, increases and flourishes.

(19).   ‘Four ways of going wrong (agata-gamanāni): One goes wrong through desire (chanda), hatred, delusion, fear.

(20).   ‘Four arousals of craving: Craving arises in a monk because of robes, alms, lodging, being and non-being (itibhavābhava-hetu)

(21).   ‘Four kinds of progress: (a) painful progress with slow comprehension, (b) painful progress with quick comprehension, (c) pleasant progress with slow comprehension, (d) pleasant progress with quick comprehension.

(22).   ‘Four more kinds of progress: progress with impatience (akkhamā paṭipadā), (b) patient progress (khamā p-), (c) controlled progress (damā p-, (d) calm progress (samā paṭipadā)

(23).   ‘Four ways of Dhamma: (a) without hankering, (b) without enmity, (c) with right mindfulness, (d) with right concentration.

(24).   ‘Four ways of undertaking Dhamma: There is the way that is (a) painful in the present and brings painful future results (dukkha-vipākaṃ), (b) painful in the present and brings pleasant future results (sukha-vipākaṃ), (c) pleasant in the present and brings painful future results, and (d) pleasant in the present and brings pleasant future results.

(25).   ‘Four divisions of Dhamma: morality, concentration, wisdom, liberation.

(26).   ‘Four powers: energy, mindfulness, concentration, wisdom.

(27).   ‘Four kinds of resolve (adhiṭṭhānāni): [to gain] (a) wisdom, (b) truth (sacca), (c) relinquishment (caga), (d) tranquillity (upasama).

(28).   ‘Four Ways of answering questions: the question (a) to be answered directly (ekaṃsa-vyākaraniyo pañho), (b) reauiring an explanation (vibhanga-v. p.), (c) requiring a counter-question (paṭipucchā-v. p.), (d) to be set aside (thāpanīyo pañha).

(29).   ‘Four kinds of kamma: There is (a) black kamma with black result (kaṇha-vipākaṃ), (b) bright kamma with bright result (sukha-v.), (c) black-and-bright kamma with black-and- bright result (kaṇha-sukha v.), (d) kamma that is neither black nor bright (akaṇham-asukhaṃ), with neither black nor bright result, leading to the destruction of kamma.

(30).   ‘Four things to be realized by seeing (sacchikaraṇiyā dhammā): (a) former lives, to be realized by recollection (satiyā), (b) passing away and rearising to be realized by the [divine] eye, (c) the eight deliverances, to be realized with the mental body (kāyena), (d) the destruction of the corruption, to be realized by wisdom.

(31).   ‘Four floods (oghā): sensuality, becoming, [wrong] views, and ignorance.

(32).   ‘Four yokes (yogā)

(33).   ‘Four “unyokings” (visaṃyogā): from sensuality, becoming, views, ignorance.

(34).   ‘Four ties (ganthā): the body-tie (kāya-gantha) of hankering (abhijjhā), ill-will (vyāpāda), attachment to rite and ritual (sālabbate-parāmāsa), dogmatic fanaticism (idaṃ-saccābhimivesa).

(35).   ‘Four clingings (upādānāni): to sensuality, to views (diṭṭhi), to rules and ritual (sālabbata-pārāmāsa), to ego-belief (attavāda).

(36).   ‘Four kinds of generation: from an egg, from a womb, from moisture, spontaneous rebirth (opapatika-yoni)

(37).   ‘Four ways of descent into the womb: (a) One descends into the mother’s womb unknowing, stays there unknowing, and leaves it unknowing; (b) one enters the womb knowing, stays there unknowing, and leaves it unknowing; (c) one enters the womb knowing, stays there knowing, and leaves it unknowing; (d) one enters the womb knowing, stays there knowing, and leaves it knowing (as Sutta 28, verse 5)

(38).   ‘Four ways of getting a new personality (attabhāva-paṭilābhā) : There is an acquisition of personality that is brought about by (a) one’s own volition, not another’s, (b) another’s volition, not one’s own, (c) both, (d) neither.

(39).   ‘Four purifications of offerings (dakkhiṇā-visuddhiya) there is the offering purified (a) by the giver but not by the recipient, (b) by the recipient but not by the giver, (c) by neither, (d) by both.

(40).   ‘Four bases of sympathy (saṃgaha-vatthūni): generosity, pleasant speech, beneficial conduct and impartiality.

(41).   ‘Four un-Ariyan modes of speech: lying, slander, abuse, idle gossip.

(42).   ‘Four Ariyan modes of speech: refraining from lying, slander, abuse, idle gossip.

(43).   ‘Four more un-Ariyan modes of speech: claiming to have seen, heard, sensed (muta), known what one has not seen, heard, sensed, known.

(44).   ‘Four more Ariyan modes of speech: stating that one has not  seen, heard, sensed, known what one has not seen, heard, sensed, known.

(45).   ‘Four more un-Ariyan modes of speech: claiming not to have seen, heard, sensed, known what one has seen, heard, sensed, known.

(46).   ‘Four more Ariyan modes of speech: stating that one has seen, heard, sensed, known what one has seen, heard, sensed, known

(47).   ‘Four persons: Here a certain man (a) torments himself (attan-tapo hoti), is given to self-tormenting, (b) torments others (paran-tapo hoti), …(c) torments himself and others, … (d) torment neither himself nor others … thereby he dwells in this life without craving, released (nibbuto), cool, enjoying bliss, become sa Brahmā (brahma-bhūtena).

(48).   ‘Four more persons: Here a man’s life benefits (a) himself but not others, (b) others but not himself, (c) neither, (d) both.

(49).   ‘Four more persons: (a) living in darkness and bound for darkness (tamo tamaparāyana), (b) living in darkness and bound for the light (tamo jotiparāyana), (c) living in the light and bound for darkness, (d) living in the light and bound for the light.

(50).   ‘Four more persons: (a) the unshakeable ascetic (samaṇam-acalo), (b) the "blue-lotus" ascetic, (c) the “white-lotus” ascetic, (d) the subtly perfect ascetic (samaṇa-sukhumālo).

These are the [sets of] four things which were perfectly proclaimed by the Lord … So we should all recite them together ... for the benefit, welfare and happiness of devas and humans.

[End of first recitation section]