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4. The Book of Fours 1. The Discourse on the Sacrifice of the Dhamma of the Brahmin 100. This was said by the Blessed One, said by the Arahant, so I have heard – ‘‘I am, monks, a Brahmin, fit for offerings, always with pure hands, bearing the final body, the unsurpassed physician, the surgeon. You are my true sons, born from my mouth, born of the Dhamma, created by the Dhamma, heirs of the Dhamma, not heirs of material things. ‘‘These two, monks, are donations: the donation of material things and the donation of Dhamma. Of these two donations, monks, this is the foremost: the donation of Dhamma. ‘‘These two, monks, are distributions: the distribution of material things and the distribution of Dhamma. Of these two distributions, monks, this is the foremost: the distribution of Dhamma. ‘‘These two, monks, are assistances: the assistance of material things and the assistance of Dhamma. Of these two assistances, monks, this is the foremost: the assistance of Dhamma. ‘‘These two, monks, are sacrifices: the sacrifice of material things and the sacrifice of Dhamma. Of these two sacrifices, monks, this is the foremost: the sacrifice of Dhamma.’’ This meaning the Blessed One spoke. And there, this is said: ‘‘He who offered the Dhamma-sacrifice, without stinginess, the Tathāgata, compassionate to all beings; That such a one, the best of gods and humans, beings salute, the one who has gone beyond existence.’’ This meaning too was spoken by the Blessed One, so I have heard. The First. 2. The Discourse on the Easily Obtainable 101. This was said by the Blessed One, said by the Arahant, so I have heard – ‘‘These four things, monks, are few and easily obtainable, and they are blameless. Which four? Rag-robes, monks, among robes, are few and easily obtainable, and they are blameless. Alms-food, monks, among foods, is few and easily obtainable, and it is blameless. A tree-root, monks, among dwellings, is few and easily obtainable, and it is blameless. Fermented urine, monks, among medicines, is few and easily obtainable, and it is a Blameless. Indeed, monks, these four are few and easy to obtain, and they are blameless. For when, monks, a bhikkhu is content with what is little and easy to obtain, I declare this to be one of the requisites of recluseship. The Blessed One spoke this meaning. Therein this is said: For one content with the blameless, with little and easy to obtain; concerning dwelling, robes, drink, food; there is no vexation of mind, no obstruction in any direction. And those teachings declared to him, conducive to recluseship; are well-grasped by one content, by a diligent bhikkhu. This meaning too was spoken by the Blessed One, thus have I heard. The Second. 3. The Discourse on the Destruction of the Taints 102. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard: "Monks, I declare the destruction of the taints for one who knows and sees, not for one who does not know and does not see. And what, monks, knowing what, seeing what, is there the destruction of the taints? 'This is suffering' – knowing and seeing this, monks, there is the destruction of the taints. 'This is the origin of suffering' – knowing and seeing this, monks, there is the destruction of the taints. 'This is the cessation of suffering' – knowing and seeing this, monks, there is the destruction of the taints. 'This is the path leading to the cessation of suffering' – knowing and seeing this, monks, there is the destruction of the taints. Thus, monks, knowing thus, seeing thus, there is the destruction of the taints." The Blessed One spoke this meaning. Therein this is said: For the trainee, one who is learning, following the straight path; first there is knowledge of destruction, then immediately after, final knowledge. Then for the liberated one, with final knowledge, the supreme knowledge of liberation; knowledge of destruction arises, 'the fetters are destroyed'. But this is not to be attained by the lazy, the foolish, the ignorant; Nibbana is to be attained, the release from all ties. This meaning too was spoken by the Blessed One, thus have I heard. The Third. 4. Discourse on Ascetics and Brahmins This was said by the Blessed One, said by the Arahant—thus have I heard: “Monks, whatever ascetics or brahmins do not truly understand, ‘This is suffering’; do not truly understand, ‘This is the origin of suffering’; do not truly understand, ‘This is the cessation of suffering’; do not truly understand, ‘This is the path leading to the cessation of suffering’— these, Monks, are not considered ascetics among ascetics, nor brahmins among brahmins. Nor do these venerable ones, having realized and experienced for themselves the goal of asceticism or brahminism in this very life, abide therein. “But Monks, whatever ascetics or brahmins do truly understand, ‘This is suffering’; do truly understand, ‘This is the origin of suffering’; do truly understand, ‘This is the cessation of suffering’; do truly understand, ‘This is the path leading to the cessation of suffering’— these, Monks, are considered ascetics among ascetics, and brahmins among brahmins. And these venerable ones, having realized and experienced for themselves the goal of asceticism and brahminism in this very life, abide therein.” The Blessed One spoke this meaning. And concerning this, it is said: Those who do not understand suffering, nor the arising of suffering; where suffering entirely, without remainder, ceases; and do not know that path, leading to the calming of suffering. They are devoid of liberation of mind, and also of liberation by wisdom; they are incapable of making an end, they indeed are subject to birth and aging. But those who understand suffering, and also the arising of suffering; where suffering entirely, without remainder, ceases; and know that path, leading to the calming of suffering. They are endowed with liberation of mind, and also with liberation by wisdom; they are capable of making an end, they are not subject to birth and aging. This meaning also was spoken by the Blessed One, thus have I heard. They arise. Fourth. 5. The Discourse on Being Accomplished in Virtue This was said by the Blessed One, said by the Arahant—so I have heard: “Those monks, bhikkhus, who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation; who are advisers, explainers, demonstrators, encouragers, inspirers, gladdeners, sufficient expounders of the True Dhamma— their sight, bhikkhus, I declare to be of great benefit; their hearing, bhikkhus, I declare to be of great benefit; their approaching, bhikkhus, I declare to be of great benefit; their attending upon, bhikkhus, I declare to be of great benefit; their recollecting, bhikkhus, I declare to be of great benefit; their following after them, bhikkhus, I declare to be of great benefit. For what reason? By serving, bhikkhus, by associating with, by attending upon such bhikkhus, even an unfulfilled aggregate of virtue goes to the fulfillment of development; even an unfulfilled aggregate of concentration goes to the fulfillment of development; even an unfulfilled aggregate of wisdom goes to the fulfillment of development; even an unfulfilled aggregate of liberation goes to the fulfillment of development; even an unfulfilled aggregate of the knowledge and vision of liberation goes to the fulfillment of development. And such bhikkhus, bhikkhus, are called teachers, are called caravan leaders, are called those who abandon defilement, are called dispellers of darkness, are called makers of light, are called illuminators, are called kindlers of lamps, are called torch-bearers, are called light-bringers, are called noble ones, and are called those with vision.” The Blessed One spoke this meaning. Therein it is said: A cause for joy, this is for those who know; namely, of those whose selves are developed, of the noble ones who live by the Dhamma. They illuminate the True Dhamma, they shine forth light. Makers; Light-makers, wise ones, Having eyes, abandoning strife. ‘‘Whose teaching, indeed, having heard, Having rightly understood, the wise ones; Having directly known the destruction of birth, Do not come to renewed existence.’’ This meaning too was spoken by the Blessed One, thus have I heard. The Fifth. 6. The Discourse on the Arising of Craving 105. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard – ‘‘These four, monks, are the origins of craving, Where craving, arising, arises for a monk. Which four? Due to robes, monks, Craving, arising, arises for a monk; Due to almsfood, monks, Craving, arising, arises for a monk; Due to lodging, monks, Craving, arising, arises for a monk; Due to existence or non-existence, monks, Craving, arising, arises for a monk. These, indeed, monks, are the four origins of craving Where craving, arising, arises for a monk.’’ This meaning the Blessed One spoke. Therein this is said – ‘‘A person with craving as a companion, Wandering for a long time, This state and another state, Does not transcend transmigration. ‘‘Having known this danger, Craving as the origin of suffering; Free from craving, unattached, Mindful, a monk should wander.’’ This meaning too was spoken by the Blessed One, thus have I heard. The Sixth. 7. The Discourse on Having Brahmā 106. This was spoken by the Blessed One, spoken by the Arahant, thus have I heard – ‘‘Those families, monks, are with Brahmā, In whose homes parents are honored by their children. Those families, monks, are with former deities, In whose homes parents are honored by their children. Those families, monks, are with former teachers, In whose homes parents are honored by their children. Those families, monks, are worthy of offerings, In whose homes parents are honored by their children. ‘‘‘Brahmā’, monks, Is a designation for parents. ‘Former deities’, monks,