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Tidipa

5. Catukka (Fours)

· 101 min read

The fifty four-item lists of the Saṅgītisutta: the reflections, the right exertions, the bases of success, the mental dispositions, the immeasurables, the formless states, the foods, the floods, the yokes, the persons and the ways, from the four kinds of knowledge to the four analytical knowledges. Translated from the Dīgha Nikāya.

Original text: 8D/10.4 Catukka 880–942 in the World Tipitaka Edition

Summary

Section titled “Summary”

The Catukka (Fours) is the fourth list section of the Saṅgītisutta: fifty sets of four Dhammas that āyasmā Sāriputta recites to the bhikkhū for them to recite in harmony, from the four reflections, right exertions, bases of success and mental dispositions, through the developments of focus, the immeasurables and the formless states, to the fours of knowledge, action, birth, speech and persons. Many are spelt out in their stock formulas or explained; the rest are bare lists. The section closes the first bhāṇavāra (section for recitation).

Diagram

Section titled “Diagram”
flowchart LR
    F["Fifty fours"] --> P["the path: reflections, right exertions, bases of success, exertions (1–3, 10)"]
    F --> J["mental dispositions: the four jhānas, developments of focus, immeasurables, formless states (4–7)"]
    F --> C["contentment: supports, traditions of the liberated (8–9)"]
    F --> K["knowledge and attainment: knowledges, stream-entry, fruits, things to be realised (11–15, 30)"]
    F --> E["experience: components, nutriments, stations of consciousness, fuels, kinds of birth (16–18, 35–38)"]
    F --> D["defilements: wrong courses, cravings, floods, bonds, ties (19–20, 31–34)"]
    F --> A["practice and action: practices, undertakings, powers, resolves, actions, gifts (21–29, 39–40)"]
    F --> S["speech of the liberated and not (41–46)"]
    F --> R["kinds of persons (47–50)"]

Text

Section titled “Text”

(306.)

880. Āvuso, there are four Dhammas well proclaimed by the Bhagavā, the liberated one, the perfectly awakened one, who knows and sees. Therein all should recite in harmony, not quarrel, so that this optimal life may endure long and last for a long time, which would be for the welfare and happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans. What four?

881. Four satipaṭṭhānā (reflections). Here, Āvuso, a bhikkhu stays aware, observing the body in the body, ardent, clearly comprehending, with awareness, having removed covetousness and displeasure in the world. He stays aware, observing feelings in feelings … and so on … the mind in the mind … and so on … perceptual objects in perceptual objects, ardent, clearly comprehending, with awareness, having removed covetousness and displeasure in the world. (1)

882. Four sammappadhānā (right exertions). Here, Āvuso, a bhikkhu, for the non-arising of unarisen evil and unwholesome characteristics, generates a desire, tries to make an effort, starts effort, strives on with the mind, and exerts himself. He generates a desire for the giving up of the arisen evil and unwholesome characteristics, tries to make an effort, starts effort, strives on with the mind, and exerts himself. For the arising of unarisen wholesome characteristics, he generates a desire, tries to make an effort, starts effort, strives on with the mind, and exerts himself. He generates a desire for the persistence of, non-confusion of, increase of, maturity of, developing of, fulfilment of arisen wholesome characteristics, tries to make an effort, starts effort, strives on with the mind, and exerts himself. (2)

883. Four iddhipādā (bases of success). Here, Āvuso, a bhikkhu cultivates the basis of success that possesses focus born of desire, along with the mental constructions of exertion. He cultivates the basis of success that possesses focus born of mind, along with the mental constructions of exertion. He cultivates the basis of success that possesses focus born of energy, along with the mental constructions of exertion. He cultivates the basis of success that possesses focus born of discrimination, along with the mental constructions of exertion. (3)

884. Four jhānāni (mental dispositions). Here, Āvuso, a bhikkhu, secluding himself from sensual pleasures, detaching from unwholesome characteristics, enters and remains in the first jhāna (mental disposition), accompanied by reflection and consideration, secluded from defilements, with felicity and satisfaction. Vitakkavicārānaṃ vūpasamā (With the conclusion of reflection and consideration), he enters and remains in the second mental disposition, ajjhattaṃ sampasādanaṃ cetaso (accompanied by an inner calming of intention), ekodibhāvaṃ (focused), avitakkaṃ (without reflection), avicāraṃ (without consideration), samādhijaṃ (born from focus), with felicity and satisfaction. Pītiyā ca virāgā (With the detachment from felicity), he remains upekkhako (equanimous), sato (aware) and sampajāno (clearly comprehending), and experiences body comfort, as the liberated ones describe: ‘equanimous, satimā (aware), sukhavihārī (living at ease)’ — he enters and remains in the third mental disposition. With the giving up of the pleasant and the unpleasant, and with the previous disappearance of mental pleasure and displeasure, he enters and remains in the fourth mental disposition, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ (in a neutral state, and possessing purification of awareness by equanimity). (4)

(307.)

885. Four developments of focus. There is, Āvuso, a development of focus which, when cultivated and practised often, leads to a pleasant abiding in this very life. There is, Āvuso, a development of focus which, when cultivated and practised often, leads to the acquisition of knowledge and vision. There is, Āvuso, a development of focus which, when cultivated and practised often, leads to awareness and clear comprehension. There is, Āvuso, a development of focus which, when cultivated and practised often, leads to the destruction of the defilements.

886. And what, Āvuso, is the development of focus which, when cultivated and practised often, leads to a pleasant abiding in this very life? Here, Āvuso, a bhikkhu, secluding himself from sensual pleasures, detaching from unwholesome characteristics, accompanied by reflection … and so on … enters and remains in the fourth mental disposition. This, Āvuso, is the development of focus which, when cultivated and practised often, leads to a pleasant abiding in this very life. (5.1)

887. And what, Āvuso, is the development of focus which, when cultivated and practised often, leads to the acquisition of knowledge and vision? Here, Āvuso, a bhikkhu attends to the apperception of light, focuses on the apperception of day: as by day, so by night; as by night, so by day. Thus, with a mind open and unenveloped, he cultivates a radiant mind. This, Āvuso, is the development of focus which, when cultivated and practised often, leads to the acquisition of knowledge and vision. (5.2)

888. And what, Āvuso, is the development of focus which, when cultivated and practised often, leads to awareness and clear comprehension? Here, Āvuso, a bhikkhu’s feelings are known as they arise, known as they remain present, and known as they disappear. Apperceptions are known as they arise, known as they remain present, and known as they disappear. Thoughts are known as they arise, known as they remain present, and known as they disappear. This, Āvuso, is the development of focus which, when cultivated and practised often, leads to awareness and clear comprehension. (5.3)

889. And what, Āvuso, is the development of focus which, when cultivated and practised often, leads to the destruction of the defilements? Here, Āvuso, a bhikkhu dwells observing the arising and passing away in the five collections of fuel. Thus is form, thus is the origin of form, thus is the disappearance of form. Thus is feeling … and so on … thus is apperception… thus are mental constructions… thus is consciousness, thus is the origin of consciousness, thus is the disappearance of consciousness. This, Āvuso, is the development of focus which, when cultivated and practised often, leads to the destruction of the defilements. (5.4)

(308.)

890. Four immeasurables. Here, Āvuso, a bhikkhu, with intent, stays aware having filled one direction with goodwill/friendliness. Similarly the second. Similarly the third. Similarly the fourth. Thus, with intent, he stays aware having filled above and below, horizontally, everywhere, to all beings in the entire universe, with expansive, grand, infinite, peaceful, without ill will, goodwill/friendliness. With intent filled with compassion/pity … and so on … with intent filled with happiness for others … and so on … with intent filled with balance/equanimity, he stays aware having filled one direction. Similarly the second. Similarly the third. Similarly the fourth. Thus, with intent, he stays aware having filled above and below, horizontally, everywhere, to all beings in the entire universe, with expansive, grand, infinite, peaceful, without ill will, balance/equanimity. (6)

891. Four formless states. Here, Āvuso, a bhikkhu, going beyond apperceptions of form altogether, with the disappearance of apperceptions of sense impressions, ignoring the apperceptions of diversity, thinking: ‘Space is infinite,’ enters and remains in the base of the infinity of space. Going beyond the base of the infinity of space altogether, thinking: ‘Consciousness is infinite,’ he enters and remains in the base of the infinity of consciousness. Going beyond the base of the infinity of consciousness altogether, thinking: ‘There is nothing,’ he enters and remains in the base of nothingness. Going beyond the base of nothingness altogether, he enters and remains in the base of neither apperception nor non-apperception. (7)

892. Four supports. Here, Āvuso, a bhikkhu, having reckoned, uses one thing; having reckoned, endures one thing; having reckoned, avoids one thing; having reckoned, dispels one thing. (8)

(309.)

893. Four traditions of the liberated. Here, Āvuso, a bhikkhu is content with any robe whatsoever, and speaks in praise of contentment with any robe whatsoever, and does not fall into an unsuitable, improper search for the sake of a robe; and not having obtained a robe he is not perturbed, and having obtained a robe he uses it, not bound, not infatuated, not fallen into error, seeing the danger, knowing the escape; and moreover, because of that contentment with any robe whatsoever, he neither exalts himself nor disparages another. Whoever indeed is skilled therein, energetic, clearly comprehending, and aware, this one, Āvuso, is called ‘a bhikkhu standing in the ancient, primordial tradition of the liberated’. (9.1)

894. And furthermore, Āvuso, a bhikkhu is content with any alms food whatsoever, and speaks in praise of contentment with any alms food whatsoever, and does not fall into an unsuitable, improper search for the sake of alms food; and not having obtained alms food he is not perturbed, and having obtained alms food he uses it, not bound, not infatuated, not fallen into error, seeing the danger, knowing the escape; and moreover, because of that contentment with any alms food whatsoever, he neither exalts himself nor disparages another. Whoever indeed is skilled therein, energetic, clearly comprehending, and aware, this one, Āvuso, is called ‘a bhikkhu standing in the ancient, primordial tradition of the liberated’. (9.2)

895. And furthermore, Āvuso, a bhikkhu is content with any dwelling whatsoever, and speaks in praise of contentment with any dwelling whatsoever, and does not fall into an unsuitable, improper search for the sake of a dwelling; and not having obtained a dwelling he is not perturbed, and having obtained a dwelling he uses it, not bound, not infatuated, not fallen into error, seeing the danger, knowing the escape; and moreover, because of that contentment with any dwelling whatsoever, he neither exalts himself nor disparages another. Whoever indeed is skilled therein, energetic, clearly comprehending, and aware, this one, Āvuso, is called ‘a bhikkhu standing in the ancient, primordial tradition of the liberated’. (9.3)

896. And furthermore, Āvuso, a bhikkhu is one who enjoys giving up, delighting in giving up; one who enjoys development, delighting in development; and moreover, because of that enjoyment of giving up, delight in giving up, enjoyment of development, delight in development, he neither exalts himself nor disparages another. Whoever indeed is skilled therein, energetic, clearly comprehending, and aware, this one, Āvuso, is called ‘a bhikkhu standing in the ancient, primordial tradition of the liberated’. (9.4)

(310.)

897. Four exertions. The exertion of restraint, the exertion of giving up, the exertion of development, and the exertion of protection. And what, Āvuso, is the exertion of restraint? Here, Āvuso, when a bhikkhu sees a form with the eye, he does not grasp at its representations or details. He practises for the restraint of that eye faculty, through which, if it were unrestrained, evil, unwholesome characteristics of covetousness and displeasure might invade him. He guards the eye faculty; he undertakes restraint of the eye faculty. When he hears a sound with the ear… when he smells an odour with the nose… when he tastes a taste with the tongue… when he touches a tangible with the body… when he cognises a mind-object with the mind, he does not grasp at its representations or details. He practises for the restraint of that mind faculty, through which, if it were unrestrained, evil, unwholesome characteristics of covetousness and displeasure might invade him. He guards the mind faculty; he undertakes restraint of the mind faculty. This, Āvuso, is called the exertion of restraint. (10.1)

898. And what, Āvuso, is the exertion of giving up? Here, Āvuso, a bhikkhu does not tolerate an arisen thought of sensual desire; he gives it up, dispels it, makes an end of it, and causes it to go to annihilation. An arisen thought of ill will … and so on … an arisen thought of harming… whatever evil, unwholesome characteristics have arisen, he does not tolerate; he gives them up, dispels them, makes an end of them, and causes them to go to annihilation. This, Āvuso, is called the exertion of giving up. (10.2)

899. And what, Āvuso, is exertion for development? Here, Āvuso, a bhikkhu cultivates the factor of awakening of sati (awareness), which is based on seclusion, dispassion, cessation, and culminates in relinquishment. He cultivates the factor of awakening of dhammavicaya (investigation of phenomena)…; he cultivates the factor of awakening of vīriya (energy)…; he cultivates the factor of awakening of pīti (joy)…; he cultivates the factor of awakening of passaddhi (tranquillity)…; he cultivates the factor of awakening of samādhi (focus)…; he cultivates the factor of awakening of upekkhā (equanimity), which is based on seclusion, dispassion, cessation, and culminates in relinquishment. This, Āvuso, is called exertion for development. (10.3)

900. And what, Āvuso, is exertion for protection? Here, Āvuso, a bhikkhu protects a good samādhinimitta (object of focus) that has arisen: the saññā (apperception) of a skeleton, the apperception of a worm-infested corpse, the apperception of a livid corpse, the apperception of a broken corpse, the apperception of a bloated corpse. This, Āvuso, is called exertion for protection. (10.4)

901. Four kinds of knowledge: knowledge of the Dhamma, knowledge of inference, knowledge of comprehending, and knowledge of convention. (11)

902. Another four kinds of knowledge: knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the path leading to the cessation of suffering. (12)

(311.)

903. Four factors of stream-entry: association with good people, hearing the true Dhamma, proper attention, and practice of the Dhamma in accordance with the Dhamma. (13)

904. Four factors of a stream-enterer. Here, Āvuso, an ariyasāvaka (disciple of the liberated) is endowed with confidence founded in understanding in the Buddha: ‘Such indeed is the Bhagavā: an arahant (liberated one), a sammāsambuddha (perfectly awakened one), accomplished in knowledge and conduct, fortunate, knower of the world, unsurpassed trainer of persons to be tamed, teacher of gods and humans, the Awakened One, the Bhagavā.’ He is endowed with confidence founded in understanding in the Dhamma: ‘The Dhamma has been well proclaimed by the Bhagavā, is directly visible, immediate, inviting one to come and see, leading onward, to be personally known by the wise.’ He is endowed with confidence founded in understanding in the Saṅgha: ‘The Saṅgha of the Bhagavā’s disciples has practised well, the Saṅgha of the Bhagavā’s disciples has practised uprightly, the Saṅgha of the Bhagavā’s disciples has practised methodically, the Saṅgha of the Bhagavā’s disciples has practised properly, namely the four pairs of persons, the eight individual persons; this Saṅgha of the Bhagavā’s disciples is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverence, an unsurpassed field of merit for the world.’ He is endowed with virtues pleasing to the liberated: unbroken, flawless, unspotted, unblemished, freeing, praised by the wise, not clung to, leading to focus. (14)

905. Four fruits of the wanderer’s life: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, and the fruit of the liberated state. (15)

906. Four components: the earth component, the water component, the fire component, and the air component. (16)

907. Four foods: physical food, solid or subtle; contact, the second; mental intention, the third; and consciousness, the fourth. (17)

908. Four stations of consciousness. Consciousness, Āvuso, when it persists, persists either attached to form, with form as its object, with form as its support, sprinkled with delight, and comes to growth, increase, and maturity; or attached to feeling, Āvuso…; or attached to apperception, Āvuso… and so on …; or consciousness, Āvuso, when it persists, persists attached to mental constructions, with mental constructions as its object, with mental constructions as its support, sprinkled with delight, and comes to growth, increase, and maturity. (18)

909. Four ways of going a wrong course: one goes a wrong course through desire, goes a wrong course through hatred, goes a wrong course through delusion, goes a wrong course through fear. (19)

910. Four arisings of taṇhā (craving): either for the sake of a robe, Āvuso, a bhikkhu’s craving, when it arises, arises; or for the sake of alms food, Āvuso, a bhikkhu’s craving, when it arises, arises; or for the sake of a dwelling, Āvuso, a bhikkhu’s craving, when it arises, arises; or for the sake of this or that state of existence, Āvuso, a bhikkhu’s craving, when it arises, arises. (20)

911. Four ways: painful with slow experiential understanding, painful with quick experiential understanding, pleasant with slow experiential understanding, and pleasant with quick experiential understanding. (21)

912. Another four ways: impatient, patient, taming, and calming. (22)

913. Four aspects of the Dhamma: absence of covetousness, absence of ill will, right awareness, and right focus. (23)

914. Four undertakings of practice: there is, Āvuso, an undertaking of practice that is both painful in the present and results in suffering in the future. There is, Āvuso, an undertaking of practice that is painful in the present and results in happiness in the future. There is, Āvuso, an undertaking of practice that is pleasant in the present and results in suffering in the future. There is, Āvuso, an undertaking of practice that is both pleasant in the present and results in happiness in the future. (24)

915. Four collections of Dhamma: the collection of virtue, the collection of focus, the collection of wisdom, and the collection of liberation. (25)

916. Four powers: the power of energy, the power of awareness, the power of focus, and the power of wisdom. (26)

917. Four foundations: the foundation of wisdom, the foundation of truth, the foundation of giving up, and the foundation of calm. (27)

(312.)

918. Four ways of answering a question: a question to be answered categorically, a question to be answered with a counter-question, a question to be answered with analysis, and a question to be set aside. (28)

919. Four actions: there is, Āvuso, dark action with dark result. There is, Āvuso, bright action with bright result. There is, Āvuso, dark-and-bright action with dark-and-bright result. There is, Āvuso, neither-dark-nor-bright action with neither-dark-nor-bright result, which leads to the destruction of action. (29)

920. Four things to be personally realised: past lives are to be personally realised with awareness; the passing away and reappearance of beings is to be personally realised with the eye; the eight liberations are to be personally realised with the body; the destruction of the āsavā (defilements) is to be personally realised with wisdom. (30)

921. Four floods: of sensual pleasure, of existence, of views, and of ignorance. (31)

922. Four yokes: of sensual pleasure, of existence, of views, and of ignorance. (32)

923. Four detachments: detachment from the yoke of sensual pleasure, detachment from the yoke of existence, detachment from the yoke of views, and detachment from the yoke of ignorance. (33)

924. Four ties: covetousness is a bodily tie, ill will is a bodily tie, adherence to rites and rituals is a bodily tie, and clinging to the idea that ‘this is the truth’ is a bodily tie. (34)

925. Four upādānāni (fuels): the fuel of sensual pleasures, the fuel of views, the fuel of rites and rituals, and the fuel of the theory of self. (35)

926. Four modes of generation: egg-born, placenta-born, moisture-born, and spontaneously born. (36)

927. Four kinds of conception. Here, Āvuso, a certain one enters the mother’s womb not clearly comprehending, remains in the mother’s womb not clearly comprehending, and comes out from the mother’s womb not clearly comprehending; this is the first conception. And furthermore, Āvuso, here a certain one enters the mother’s womb clearly comprehending, remains in the mother’s womb not clearly comprehending, and comes out from the mother’s womb not clearly comprehending; this is the second conception. And furthermore, Āvuso, here a certain one enters the mother’s womb clearly comprehending, remains in the mother’s womb clearly comprehending, and comes out from the mother’s womb not clearly comprehending; this is the third conception. And furthermore, Āvuso, here a certain one enters the mother’s womb clearly comprehending, remains in the mother’s womb clearly comprehending, and comes out from the mother’s womb clearly comprehending; this is the fourth conception. (37)

928. Four acquisitions of individual existence. There is, Āvuso, an acquisition of individual existence in which only one’s own intention has an effect, not another’s intention. There is, Āvuso, an acquisition of individual existence in which only another’s intention has an effect, not one’s own intention. There is, Āvuso, an acquisition of individual existence in which both one’s own intention and another’s intention have an effect. There is, Āvuso, an acquisition of individual existence in which neither one’s own intention nor another’s intention has an effect. (38)

(313.)

929. Four purifications of a gift. There is, Āvuso, a gift that is purified by the giver, not by the receiver. There is, Āvuso, a gift that is purified by the receiver, not by the giver. There is, Āvuso, a gift that is purified neither by the giver nor by the receiver. There is, Āvuso, a gift that is purified both by the giver and by the receiver. (39)

930. Four bases for sustaining relationships: giving, kind words, beneficial conduct, and equality. (40)

931. Four modes of expression of the unliberated: false speech, slanderous speech, harsh speech, and gossip. (41)

932. Four modes of expression of the liberated: abstinence from false speech, abstinence from slanderous speech, abstinence from harsh speech, and abstinence from gossip. (42)

933. Another four modes of expression of the unliberated: saying of the unseen that it was seen, saying of the unheard that it was heard, saying of the unsensed that it was sensed, and saying of the unknown that it was known. (43)

934. Another four modes of expression of the liberated: saying of the unseen that it was unseen, saying of the unheard that it was unheard, saying of the unsensed that it was unsensed, and saying of the unknown that it was unknown. (44)

935. Another four modes of expression of the unliberated: saying of the seen that it was unseen, saying of the heard that it was unheard, saying of the sensed that it was unsensed, and saying of the known that it was unknown. (45)

936. Another four modes of expression of the liberated: saying of the seen that it was seen, saying of the heard that it was heard, saying of the sensed that it was sensed, and saying of the known that it was known. (46)

(314.)

937. Four kinds of persons. Here, Āvuso, a certain person is one who harms himself, devoted to the practice of harming himself. Here, Āvuso, a certain person is one who harms others, devoted to the practice of harming others. Here, Āvuso, a certain person is both one who harms himself, devoted to the practice of harming himself, and one who harms others, devoted to the practice of harming others. Here, Āvuso, a certain person is neither one who harms himself nor devoted to the practice of harming himself, nor one who harms others nor devoted to the practice of harming others. He, not harming himself, not harming others, dwells in this very life satisfied, extinguished, cooled, experiencing happiness, with a self become Brahmā. (47)

938. Another four kinds of persons. Here, Āvuso, a certain person is practising for his own welfare, not for the welfare of others. Here, Āvuso, a certain person is practising for the welfare of others, not for his own welfare. Here, Āvuso, a certain person is practising neither for his own welfare nor for the welfare of others. Here, Āvuso, a certain person is practising both for his own welfare and for the welfare of others. (48)

939. Another four kinds of persons: darkness bound for darkness, darkness bound for light, light bound for darkness, and light bound for light. (49)

940. Another four kinds of persons: the unshakeable wanderer, the lotus wanderer, the white-lotus wanderer, and the refined wanderer among wanderers. (50)

941. Āvuso, these are the four Dhammas well proclaimed by the Bhagavā, the liberated one, the perfectly awakened one, who knows and sees. Therein all should recite in harmony, not quarrel, so that this optimal life may endure long and last for a long time, which would be for the welfare and happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.

942. The first bhāṇavāra (section for recitation) is finished.

Commentary

Section titled “Commentary”
  • The fourth of the sutta’s numbered lists: fifty fours, closing the first bhāṇavāra; the frame sentences are the Threes’ with the number changed.
  • The spelt-out formulas keep the wording of the buddhavacana pages they stand on: the reflections, right exertions, bases of success and mental dispositions, the formless states of the Pāsarāsisutta, the immeasurables of the textbook’s bonus chapter and the sense restraint of the gradual training.
  • Renderings by the site’s rulings: ariya “the liberated” (the traditions and the speech of the liberated), saññā “apperception”, upādāna “fuel”, dhātu “component”, samaṇa “wanderer”; vitakka is “thought” in the lists and “reflection” in the jhāna formula, as in the Threes.
  • The kinds of birth, the descents into the womb and the acquisitions of individuality (36–38) are the text’s cosmology, for the author’s rational reading.
  • The general analysis of the sutta’s lists is on the sutta’s index page.

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