Saṅgītisutta

Thus have I heard: At one time, the Blessed One was wandering among the Mallas with a large community of disciples, about five hundred disciples, and he arrived at Pāvā, a city of the Mallas.

There, the Blessed One stayed in the mango grove of Cunda, the son of a smith.

At that time, the Mallas of Pāvā had a new assembly hall called Ubbhataka, which had been recently built and was not yet used by any ascetic, brahmin, or human being. The Mallas of Pāvā heard this.

Then the Mallas of Pāvā approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side.

While sitting to one side, the Mallas of Pāvā said to the Blessed One: Here, venerable sir, the Mallas of Pāvā have a new assembly hall called Ubbhataka, which has been recently built and not yet used by any ascetic, brahmin, or human being.

May the Blessed One be the first to use it; after it has been used by the Blessed One, the Mallas of Pāvā will use it.

This will be for the long-lasting welfare and happiness of the Mallas of Pāvā.

The Blessed One consented by silence.

Then the Mallas of Pāvā, knowing the Blessed One's consent, rose from their seats, paid homage to the Blessed One, and departed, keeping him on their right. They went to the assembly hall, spread it with coverings, prepared seats for the Blessed One, set up a water pot, and lit an oil lamp.

Then they approached the Blessed One; having approached, they paid homage to the Blessed One and stood to one side.

While standing to one side, the Mallas of Pāvā said to the Blessed One: The assembly hall is spread with coverings, venerable sir, seats are prepared for the Blessed One, a water pot is set up, and an oil lamp is lit.

Now, venerable sir, whenever the Blessed One considers it the right time.

Then the Blessed One, having dressed and taken his bowl and robe, went to the assembly hall with the community of disciples; having arrived, he washed his feet and entered the assembly hall, sitting down facing east, leaning against the central pillar.

The community of disciples also washed their feet and entered the assembly hall, sitting down facing east, leaning against the western wall, with the Blessed One in front of them.

The Mallas of Pāvā also washed their feet and entered the assembly hall, sitting down facing west, leaning against the eastern wall, with the Blessed One in front of them.

Then the Blessed One, having instructed, inspired, and gladdened the Mallas of Pāvā with a Dhamma talk for much of the night, dismissed them, saying, The night is far spent, Vāseṭṭhās.

You may go now as you see fit.

Yes, venerable sir, replied the Mallas of Pāvā to the Blessed One. They rose from their seats, paid homage to the Blessed One, and departed, keeping him on their right.

Then the Blessed One, after the Mallas of Pāvā had left, looked around at the silent assembly of disciples and addressed the Venerable Sāriputta: The assembly of disciples is free from drowsiness and lethargy, Sāriputta.

Let the Dhamma talk occur to you, Sāriputta, for the disciples.

My back is aching.

I will stretch it.

Yes, venerable sir, replied the Venerable Sāriputta to the Blessed One.

Then the Blessed One arranged his robe in four layers, lay down on his right side in the lion's posture, with one foot overlapping the other, mindful and clearly aware, with the intention of rising.

At that time, Nigaṇṭha Nātaputta had just passed away in Pāvā.

With his passing, the Nigaṇṭhas were divided, engaged in disputes, quarrels, and arguments, attacking each other with verbal daggers, saying, You do not know this doctrine and discipline. I know this doctrine and discipline. How could you know this doctrine and discipline?

You are practicing wrongly; I am practicing rightly.

My words are consistent; yours are not.

You spoke first what should be spoken last, and last what should be spoken first.

Your reasoning is overturned; you are defeated.

Go, release your argument, or refute it if you can.

It seems that there is only killing among the followers of Nigaṇṭha Nātaputta.

Even the lay followers of Nigaṇṭha Nātaputta, dressed in white, are disillusioned, disenchanted, and turning away from the Nigaṇṭhas, as the doctrine and discipline are poorly taught, poorly explained, not conducive to liberation, not leading to peace, not proclaimed by a fully enlightened Tathāgata, with the foundation broken and without refuge.

Then the Venerable Sāriputta addressed the disciples: Friends, Nigaṇṭha Nātaputta has just passed away in Pāvā. With his passing, the Nigaṇṭhas are divided... with the foundation broken and without refuge.

This is what happens, friends, when the doctrine and discipline are poorly taught, poorly explained, not conducive to liberation, not leading to peace, not proclaimed by a fully enlightened Tathāgata.

Indeed, friend, the Dhamma has been well-expounded by our Blessed One, well-proclaimed, leading to liberation, conducive to peace, declared by the perfectly enlightened Tathāgata.

In this, all should be in agreement, not in dispute, so that this holy life may endure long, for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

And what, friend, is the Dhamma well-expounded by our Blessed One, well-proclaimed, leading to liberation, conducive to peace, declared by the perfectly enlightened Tathāgata; In which all should be in agreement, not in dispute, so that this holy life may endure long, for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans?

Single There is, friend, one Dhamma well-expounded by the Blessed One, who knows and sees, the Arahant, the perfectly enlightened Tathāgata.

In this, all should be in agreement, not in dispute, so that this holy life may endure long, for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

What is the one Dhamma?

All beings are sustained by food.

All beings are sustained by formations.

This, friend, is the one Dhamma well-expounded by the Blessed One, who knows and sees, the Arahant, the perfectly enlightened Tathāgata.

In this, all should be in agreement, not in dispute, so that this holy life may endure long, for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

2.

Pair There are, friend, two Dhammas well-expounded by the Blessed One, who knows and sees, the Arahant, the perfectly enlightened Tathāgata.

There are, friend, two Dhammas well-expounded by the Blessed One, who knows and sees, the Arahant, the perfectly enlightened Tathāgata.

In this, all should be in agreement, not in dispute, so that this holy life may endure long, for the benefit and happiness of the many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

What are the two?

Name and form.

Ignorance and craving for becoming.

View of existence and view of non-existence.

Shamelessness and fearlessness of wrongdoing.

Conscience and fear of wrongdoing.

Stubbornness and bad friendship.

Obedience and good friendship.

Skill in offenses and skill in overcoming offenses.

Skill in attainments and skill in emerging from attainments.

Skill in elements and skill in attention.

Skill in the senses and skill in dependent origination.

Skill in what is possible and skill in what is not possible.

Honesty and modesty.

Patience and gentleness.

Roughness and sociability.

Non-violence and purity.

Forgetfulness and lack of clear knowing.

Mindfulness and clear knowing.

Lack of restraint in the senses and lack of moderation in eating.

Restraint in the senses and moderation in eating.

The strength of reflection and the strength of development.

The strength of mindfulness and the strength of concentration.

Calm and insight.

The sign of calm and the sign of exertion.

Exertion and non-distraction.

Moral failure and view failure.

Moral accomplishment and view accomplishment.

Moral purity and view purity.

Indeed, view purity is the basis for one with right view.

Urgency and the proper exertion in urgent matters.

Dissatisfaction with wholesome states and non-reluctance in exertion.

Knowing and liberation.

Knowing of destruction and knowing of non-arising.

These, friend, are the two principles rightly declared by the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees.

There, all should be in harmony, not in dispute, so that this holy life may endure long, for the benefit and happiness of many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

3.

Threefold Indeed, friend, there are three principles rightly declared by the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees.

There, all should be in harmony...

for the welfare, benefit, and happiness of gods and humans.

What are the three?

Three unwholesome roots: Greed is an unwholesome root, hatred is an unwholesome root, delusion is an unwholesome root.

Three wholesome roots: Non-greed is a wholesome root, non-hatred is a wholesome root, non-delusion is a wholesome root.

Three wrong actions: Wrong bodily action, wrong verbal action, wrong mental action.

Three right actions: Right bodily action, right verbal action, right mental action.

Three unwholesome thoughts: Sensual thought, thought of ill-will, thought of harm.

Three wholesome thoughts: Thought of renunciation, thought of non-ill-will, thought of non-harm.

Three unwholesome intentions: Sensual intention, intention of ill-will, intention of harm.

Three wholesome intentions: Intention of renunciation, intention of non-ill-will, intention of non-harm.

Three unwholesome perceptions: perception of sensuality, perception of ill-will, perception of harm.

Three wholesome perceptions: perception of renunciation, perception of non-ill-will, perception of non-harm.

Three unwholesome elements: element of sensuality, element of ill-will, element of harm.

Three wholesome elements: element of renunciation, element of non-ill-will, element of non-harm.

Another three elements: element of sensuality, element of form, element of formlessness.

Another three elements: element of form, element of formlessness, element of cessation.

Another three elements: inferior element, medium element, superior element.

Three cravings: craving for sensuality, craving for existence, craving for non-existence.

Another three cravings: craving for sensuality, craving for form, craving for formlessness.

Another three cravings: craving for form, craving for formlessness, craving for cessation.

Three fetters: identity view, doubt, attachment to rites and rituals.

Three taints: taint of sensuality, taint of existence, taint of ignorance.

Three existences: sensual existence, form existence, formless existence.

Three searches: search for sensuality, search for existence, search for the holy life.

Three conceits: conceit of superiority, conceit of equality, conceit of inferiority.

Three times: past time, future time, present time.

Three ends: end of identity, end of the origin of identity, end of the cessation of identity.

Three feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.

Three kinds of suffering: suffering due to pain, suffering due to formations, suffering due to change.

Three groups: group fixed in wrongness, group fixed in rightness, group not fixed.

Three doubts: doubt regarding the past, doubt regarding the future, doubt regarding the present.

Three things not to be guarded by the Tathagata: The Tathagata has pure bodily conduct, there is no bodily misconduct in the Tathagata that he would need to guard against others knowing.

The Tathagata has pure verbal conduct, there is no verbal misconduct in the Tathagata that he would need to guard against others knowing.

The Tathagata has pure mental conduct, there is no mental misconduct in the Tathagata that he would need to guard against others knowing.

Three kinds of attachment: Attachment is a kind of bond, aversion is a kind of bond, delusion is a kind of bond.

Three fires: The fire of attachment, the fire of aversion, the fire of delusion.

Another three fires: The fire of offerings, the fire of householders, the fire of gifts.

Threefold classification of form: Visible and tangible form, invisible and tangible form, invisible and intangible form.

Three formations: Meritorious formation, demeritorious formation, imperturbable formation.

Three types of individuals: A trainee individual, a non-trainee individual, neither a trainee nor a non-trainee individual.

Three elders: An elder by birth, an elder by Dhamma, an elder by convention.

Three bases of meritorious action: The basis of meritorious action through giving, the basis of meritorious action through virtue, the basis of meritorious action through development.

Three bases of motivation: Through what is seen, through what is heard, through suspicion.

Three kinds of sensual rebirth: There are beings, friends, who are established in sensual pleasures, and they indulge in these established sensual pleasures, like some humans, some gods, and some beings in the lower realms.

This is the first kind of sensual rebirth.

There are beings, friends, who create sensual pleasures, and having created them, they indulge in them, like the gods who delight in creation.

This is the second kind of sensual rebirth.

There are beings, friends, who indulge in sensual pleasures created by others, like the gods who wield power over others creations.

This is the third kind of sensual rebirth.

Three kinds of happy rebirth: There are beings, friends, who dwell happily, having generated happiness, like the gods of the Brahma realm.

This is the first kind of happy rebirth.

There are beings, friends, who are overwhelmed, filled, and pervaded with happiness.

Sometimes they exclaim, Oh, what happiness! Oh, what happiness! like the gods of the Radiant realm.

This is the second kind of happy rebirth.

There are beings, friends, who are overwhelmed, filled, and pervaded with happiness.

They experience only peaceful happiness, like the gods of the Beautiful realm.

This is the third kind of happy rebirth.

Three kinds of wisdom: The wisdom of a trainee, the wisdom of a non-trainee, the wisdom of neither a trainee nor a non-trainee.

Another three kinds of wisdom: Wisdom born of reflection, wisdom born of hearing, wisdom born of development.

Three weapons: The weapon of hearing, the weapon of seclusion, the weapon of wisdom.

Three faculties: The faculty of one who has not yet attained the goal, the faculty of one who has attained the goal, the faculty of one who has fully attained the goal.

Three kinds of vision: The physical eye, the divine eye, the eye of wisdom.

Three trainings: Higher training in morality, higher training in mind, higher training in wisdom.

Three types of development: Development of the body, development of the mind, development of wisdom.

Three unsurpassed things: Unsurpassed vision, unsurpassed practice, unsurpassed liberation. Three types of concentration: Concentration with directed and sustained attention, concentration with only examination, concentration without directed and sustained attention.

Another three types of concentration: Emptiness concentration, signless concentration, desireless concentration.

Three purities: Purity of body, purity of speech, purity of mind.

Three silences: Silence of body, silence of speech, silence of mind.

Three skills: Skill in means, skill in avoiding, skill in approach.

Three intoxications: Intoxication of health, intoxication of youth, intoxication of life.

Three dominances: Dominance of self, dominance of the world, dominance of the Dhamma. Three topics of conversation: One might speak about the past, saying It was like this in the past; One might speak about the future, saying It will be like this in the future; One might speak about the present, saying It is like this in the present.

Three knowings: Knowing of recollecting past lives, knowing of the passing away and rebirth of beings, knowing of the destruction of the taints.

Three abodes: Divine abode, Brahma abode, Noble abode.

Three miracles: Miracle of psychic power, miracle of telepathy, miracle of instruction.

These, friend, are the three things rightly declared by the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees.

There, all should be included for the benefit, welfare, and happiness of gods and humans.

Fourfold There are, friend, four things rightly declared by the Blessed One, the Arahant, the Perfectly Enlightened One, who knows and sees.

There, all should be included, not disputed, for the benefit, welfare, and happiness of gods and humans.

What are the four?

The four dwellings of mindfulness.

Here, friend, a disciple dwells contemplating the body in the body, ardent, clearly knowing, mindful, having removed craving and aversion in regard to the world.

Contemplating feelings in feelings...

Contemplating mind in mind...

Contemplating phenomena in phenomena, ardent, clearly knowing, mindful, having removed craving and aversion in regard to the world.

The four right efforts.

Here, friend, a disciple generates desire, makes an effort, arouses energy, applies his mind, and strives for the non-arising of unarisen unskillful unwholesome states.

To abandon arisen unskillful unwholesome states, he generates desire, makes an effort, arouses energy, applies his mind, and strives.

To generate unarisen wholesome states, he generates desire, makes an effort, arouses energy, applies his mind, and strives.

For the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states, he generates desire, makes an effort, arouses energy, applies his mind, and strives.

The four bases of spiritual power.

Here, friend, a disciple develops the base of spiritual power that is endowed with concentration due to desire and volitional formations of striving.

He develops the base of spiritual power that is endowed with concentration due to mind and volitional formations of striving.

He develops the base of spiritual power that is endowed with concentration due to energy and volitional formations of striving. He develops the base of spiritual power that is endowed with concentration due to investigation and volitional formations of striving.

The four jhānas.

Here, friend, a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion.

With the subsiding of directed and sustained attention, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without directed and sustained attention, and has pīti and pleasure born of concentration.

With the fading away of pīti, he dwells in equanimity, mindful and fully aware, and he experiences pleasure with the body; he enters and dwells in the third jhāna, of which the noble ones declare: He dwells in equanimity, mindful, and fully aware.

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

The four developments of concentration.

Friend, the development of concentration, when developed and cultivated, leads to dwelling happily in this very life.

Friend, the development of concentration, when developed and cultivated, leads to the attainment of knowing and vision.

Friend, the development of concentration, when developed and cultivated, leads to mindfulness and clear knowing.

Friend, the development of concentration, when developed and cultivated, leads to the destruction of the taints.

And what, friend, is the development of concentration that, when developed and cultivated, leads to dwelling happily in this very life?

Here, friend, a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhāna... ...up to the fourth jhāna.

This, friend, is the development of concentration that, when developed and cultivated, leads to dwelling happily in this very life.

And what, friend, is the development of concentration that, when developed and cultivated, leads to the attainment of knowing and vision?

Here, friend, a disciple focuses on the perception of light, resolves upon the perception of day, and as by day, so by night, as by night, so by day.

Thus, with an open and unclouded mind, he develops a mind that is luminous.

This, friend, is the development of concentration that, when developed and cultivated, leads to the attainment of knowing and vision.

And what, friend, is the development of concentration that, when developed and cultivated, leads to mindfulness and clear knowing?

Here, friend, feelings are known to the disciple as they arise, known as they persist, known as they disappear.

Perceptions are known as they arise, known as they persist, known as they disappear.

Thoughts are known as they arise, known as they persist, known as they disappear.

This, friend, is the development of concentration that, when developed and cultivated, leads to mindfulness and clear knowing.

And what, friend, is the development of concentration that, when developed and cultivated, leads to the destruction of the taints?

Here, friend, a disciple dwells contemplating the rise and fall in the five aggregates of clinging.

Thus is form, thus is the arising of form, thus is the passing away of form.

Thus is feeling …

thus is perception …

thus are formations …

thus is consciousness, thus is the arising of consciousness, thus is the passing away of consciousness.

This, friend, is the development of concentration that, when developed and cultivated, leads to the destruction of the taints.

The four immeasurables.

Here, friend, a disciple dwells pervading one direction with a mind imbued with goodwill.

Likewise the second, likewise the third, likewise the fourth.

Thus above, below, across, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with goodwill, vast, exalted, measureless, without hostility, without ill will.

With a mind imbued with compassion …

with a mind imbued with sympathetic joy …

with a mind imbued with equanimity, he dwells pervading one direction.

Likewise the second, likewise the third, likewise the fourth.

Thus above, below, across, everywhere, and to all as to himself, he dwells pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.

The four formless attainments.

Here, friend, a disciple, by completely transcending perceptions of form, with the disappearance of perceptions of resistance, and by not attending to perceptions of diversity, aware that space is infinite, enters and dwells in the realm of infinite space.

By completely transcending the realm of infinite space, aware that consciousness is infinite, he enters and dwells in the realm of infinite consciousness.

Completely transcending the realm of infinite consciousness, he enters and dwells in the realm of nothingness, thinking There is nothing.

Completely transcending the realm of nothingness, he enters and dwells in the realm of neither perception nor non-perception.

Four exertions.

Here, friend, a disciple wisely uses, wisely endures, wisely avoids, and wisely removes.

Four noble lineages.

Here, friend, a disciple is content with any kind of robe, and praises contentment with any kind of robe. He does not engage in improper search for a robe; if he does not get a robe, he is not troubled, and if he gets a robe, he uses it without attachment, without being infatuated, without being overwhelmed, seeing the danger and knowing the escape.

With this contentment with any kind of robe, he neither exalts himself nor disparages others.

Whoever is skilled, not lazy, mindful, and aware in this, is called, friend...

Furthermore, friend, a disciple is content with any kind of alms food, and praises contentment with any kind of alms food. He does not engage in improper search for alms food; if he does not get alms food, he is not troubled, and if he gets alms food, he uses it without attachment, without being infatuated, without being overwhelmed, seeing the danger and knowing the escape.

With this contentment with any kind of alms food, he neither exalts himself nor disparages others.

Whoever is skilled, not lazy, mindful, and aware in this, is called, friend...

Furthermore, friend, a disciple is content with any kind of lodging, and praises contentment with any kind of lodging. He does not engage in improper search for lodging; if he does not get lodging, he is not troubled, and if he gets lodging, he uses it without attachment, without being infatuated, without being overwhelmed, seeing the danger and knowing the escape.

With this contentment with any kind of lodging, he neither exalts himself nor disparages others.

Whoever is skilled, not lazy, mindful, and aware in this, is called, friend...

Furthermore, friend, a disciple delights in abandoning, delights in developing; with this delight in abandoning and developing, he neither exalts himself nor disparages others.

Whoever is skilled, not lazy, mindful, and aware in this, is called, friend...

Four exertions.

The exertion of restraint, the exertion of abandoning, the exertion of developing, the exertion of protecting.

What, friend, is the endeavor of restraint?

Here, friend, a disciple, having seen a form with the eye, does not grasp at its signs or features.

Since, if he left the eye faculty unguarded, unskillful, unwholesome states of longing and dejection might assail him, he practices restraint, guards the eye faculty, and undertakes the restraint of the eye faculty.

Having heard a sound with the ear...

Having smelled an odor with the nose...

Having tasted a flavor with the tongue...

Having felt a tangible with the body...

Having cognized a mental object with the mind, he does not grasp at its signs or features.

Since, if he left the mind faculty unguarded, unskillful, unwholesome states of longing and dejection might assail him, he practices restraint, guards the mind faculty, and undertakes the restraint of the mind faculty.

This is called the endeavor of restraint.

What, friend, is the endeavor of abandonment?

Here a disciple does not tolerate an arisen thought of sense satisfaction, he abandons it, dispels it, makes an end of it, and causes it to vanish. He does not tolerate an arisen thought of ill will...

He does not tolerate an arisen thought of harming...

He does not tolerate arisen unskillful, unwholesome states, he abandons them, dispels them, makes an end of them, and causes them to vanish.

This is called the endeavor of abandonment.

What, friend, is the endeavor of development?

Here a disciple develops the enlightenment factor of mindfulness, which is based on seclusion, dispassion, cessation, and ripens in relinquishment. He develops the enlightenment factor of investigation of states...

He develops the enlightenment factor of energy...

He develops the enlightenment factor of joy...

He develops the enlightenment factor of tranquility...

He develops the enlightenment factor of concentration...

He develops the enlightenment factor of equanimity, which is based on seclusion, dispassion, cessation, and ripens in relinquishment.

This is called the endeavor of development.

What, friend, is the endeavor of protection?

Here, friend, a disciple protects the arisen sign of concentration that is beneficial: perception of a skeleton, perception of a worm-infested corpse, perception of a discolored corpse, perception of a cut-up corpse, perception of a bloated corpse.

This is called the endeavor of protection.

There are four kinds of knowing: knowing of the Dhamma, knowing of causation, knowing of the sequence, knowing of conventional truth.

There are also four other kinds of knowing: knowing of suffering, knowing of the origin of suffering, knowing of the cessation of suffering, knowing of the path leading to the cessation of suffering.

There are four factors of stream-entry: Association with good people, hearing the true Dhamma, proper attention, and practicing in accordance with the Dhamma.

These are the four factors of stream-entry.

Here, friend, a noble disciple is endowed with unwavering confidence in the Tathāgata: The Blessed One is indeed the worthy one, the perfectly enlightened one, accomplished in true knowing and conduct, the well-gone one, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, the enlightened one, the blessed one.

They are endowed with unwavering confidence in the Dhamma: The Dhamma is well-expounded by the Blessed One, visible here and now, timeless, inviting one to come and see, leading onwards, to be personally experienced by the wise.

They are endowed with unwavering confidence in the Sangha: The Sangha of the Blessed One's disciples is practicing the good way, practicing the straight way, practicing the true way, practicing the proper way, that is, the four pairs of persons, the eight types of individuals; this Sangha of the Blessed One's disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.

They are endowed with virtues dear to the noble ones, unbroken, untorn, unblemished, unspotted, liberating, praised by the wise, not misapprehended, leading to concentration.

The four fruits of recluseship: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship.

The four elements: the earth element, the water element, the fire element, the air element.

The four kinds of nutriment: material food, whether coarse or fine; contact is the second; mental volition is the third; consciousness is the fourth.

Consciousness, friend, while standing, stands dependent on form, with form as its object, with form as its support, and through delighting in form, it grows, increases, and expands; or dependent on feeling, friend...

or dependent on perception, friend...

or dependent on volitional formations, friend, consciousness while standing, stands dependent on volitional formations, with volitional formations as its object, with volitional formations as its support, and through delighting in volitional formations, it grows, increases, and expands.

The four wrong courses of action: one goes on the wrong course due to desire, one goes on the wrong course due to aversion, one goes on the wrong course due to delusion, one goes on the wrong course due to fear. The four causes of craving: for the sake of robes, friend, craving arises in a disciple; for the sake of alms food, friend, craving arises in a disciple; for the sake of lodging, friend, craving arises in a disciple; for the sake of existence and non-existence, friend, craving arises in a disciple.

Four types of practice: Painful practice with slow insight, painful practice with quick insight, pleasant practice with slow insight, pleasant practice with quick insight.

Another four types of practice: Intolerant practice, tolerant practice, controlled practice, balanced practice.

Four paths of Dhamma: The path of non-greed, the path of non-ill-will, the path of right mindfulness, the path of right concentration.

Four types of Dhamma adherence: Friends, adherence to Dhamma that results in present suffering and future suffering.

Friends, adherence to Dhamma that results in present suffering and future happiness.

Friends, adherence to Dhamma that results in present happiness and future suffering.

Friends, adherence to Dhamma that results in present happiness and future happiness.

Four aggregates of Dhamma:

The aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation.

Four strengths: The strength of energy, the strength of mindfulness, the strength of concentration, the strength of wisdom.

Four determinations: The determination of wisdom, the determination of truth, the determination of relinquishment, the determination of peace.

Four types of question answering: Questions to be answered definitively, questions to be answered with a counter-question, questions to be answered analytically, questions to be set aside.

Four types of actions: Friends, action that is dark with dark results.

Friends, action that is bright with bright results.

Friends, action that is dark and bright with dark and bright results.

Friends, action that is neither dark nor bright with neither dark nor bright results, leading to the ending of actions.

Four realizable Dhammas: The recollection of past lives is realizable by memory; The passing away and rebirth of beings is realizable by the divine eye; The eight liberations are realizable by the body; The destruction of the taints is realizable by wisdom.

Four floods: The flood of sensuality, the flood of becoming, the flood of views, the flood of ignorance.

Four bonds: The bond of sensuality, the bond of becoming, the bond of views, the bond of ignorance.

Four detachments: Detachment from the bond of sensuality, detachment from the bond of becoming, detachment from the bond of views, detachment from the bond of ignorance.

Four knots: The knot of greed, the knot of ill-will, the knot of attachment to rites and rituals, the knot of dogmatic adherence to views.

Four clinging: Clinging to sensuality, clinging to views, clinging to rites and rituals, clinging to the doctrine of self.

Four modes of birth: Birth from an egg, birth from a womb, birth from moisture, spontaneous birth.

Four types of conception.

Here, friend, someone enters the mother's womb without awareness, remains in the mother's womb without awareness, and exits the mother's womb without awareness; this is the first type of conception.

Again, friend, someone enters the mother's womb with awareness, remains in the mother's womb without awareness, and exits the mother's womb without awareness; this is the second type of conception.

Again, friend, someone enters the mother's womb with awareness, remains in the mother's womb with awareness, and exits the mother's womb without awareness; this is the third type of conception.

Again, friend, someone enters the mother's womb with awareness, remains in the mother's womb with awareness, and exits the mother's womb with awareness; this is the fourth type of conception.

Four types of acquisition of individuality.

There is, friend, an acquisition of individuality where only self-intention operates, not the intention of others.

There is, friend, an acquisition of individuality where only the intention of others operates, not self-intention.

There is, friend, an acquisition of individuality where both self-intention and the intention of others operate.

There is, friend, an acquisition of individuality where neither self-intention nor the intention of others operates.

Four purifications of offerings.

There is, friend, an offering purified by the giver, not by the receiver.

There is, friend, an offering purified by the receiver, not by the giver.

There is, friend, an offering purified neither by the giver nor by the receiver.

There is, friend, an offering purified by both the giver and the receiver.

Four bases of social harmony: generosity, kindly speech, beneficial conduct, and impartiality.

Four unwholesome modes of speech: false speech, divisive speech, harsh speech, and idle chatter.

Four wholesome modes of speech: abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter.

Another four unwholesome modes of speech: claiming to have seen what was not seen, claiming to have heard what was not heard, claiming to have sensed what was not sensed, claiming to have known what was not known.

Another four wholesome modes of speech: claiming not to have seen what was not seen, claiming not to have heard what was not heard, claiming not to have sensed what was not sensed, claiming not to have known what was not known.

Another four unwholesome modes of speech: claiming not to have seen what was seen, claiming not to have heard what was heard, claiming not to have sensed what was sensed, claiming not to have known what was known. There are four noble usages: In what is seen, one speaks of what is seen; in what is heard, one speaks of what is heard; in what is sensed, one speaks of what is sensed; in what is cognized, one speaks of what is cognized.

There are four types of persons.

Here, friend, one person is self-tormenting, engaged in self-affliction.

Here, friend, one person is tormenting others, engaged in afflicting others.

Here, friend, one person is both self-tormenting and tormenting others, engaged in both self-affliction and afflicting others.

Here, friend, one person is neither self-tormenting nor tormenting others, not engaged in self-affliction nor afflicting others.

He, being neither self-tormenting nor tormenting others, is quenched, cooled, experiencing happiness, dwelling with a mind that has become divine.

There are also four other types of persons.

Here, friend, one person is engaged in benefiting oneself, not others.

Here, friend, one person is engaged in benefiting others, not oneself.

Here, friend, one person is engaged in neither benefiting oneself nor others.

Here, friend, one person is engaged in benefiting both oneself and others.

There are also four other types of persons: One in darkness heading towards darkness, one in darkness heading towards light, one in light heading towards darkness, one in light heading towards light.

There are also four other types of persons:

A disciple who is immovable, a disciple who is like a lotus, a disciple who is like a white lotus, a disciple who is delicate among disciples.

These, friend, are the four teachings rightly explained by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One; In this, all should be included for the welfare, benefit, and happiness of gods and humans.

The first recitation section is completed.

5.

The Fives There are, friend, five teachings rightly explained by the Blessed One, the one who knows and sees, the Arahant, the Perfectly Enlightened One.

In this, all should be included for the welfare, benefit, and happiness of gods and humans.

What are the five?

The five aggregates.

The form aggregate, the feeling aggregate, the perception aggregate, the formations aggregate, the consciousness aggregate.

The five aggregates of clinging.

The form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the formations aggregate of clinging, the consciousness aggregate of clinging.

The five strands of sense satisfaction.

Forms cognizable by the eye that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, enticing, Sounds cognizable by the ear...

Odors cognizable by the nose...

Flavors cognizable by the tongue...

Tangibles cognizable by the body that are desirable, lovely, agreeable, pleasing, connected with sense satisfaction, enticing.

Five realms: hell, animal realm, ghost realm, humans, gods.

Five types of stinginess: stinginess with dwellings, stinginess with families, stinginess with gains, stinginess with reputation, stinginess with teachings.

Five hindrances: sense satisfaction hindrance, ill-will hindrance, sloth and torpor hindrance, restlessness and worry hindrance, doubt hindrance.

Five lower fetters: identity view, doubt, attachment to rites and rituals, sense satisfaction, ill-will.

Five higher fetters: desire for form, desire for formlessness, conceit, restlessness, ignorance.

Five precepts: abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from intoxicants that cause heedlessness.

Five things an arahant cannot do.

An arahant disciple, friends, cannot intentionally take a life.

An arahant disciple cannot take what is not given, considered theft.

An arahant disciple cannot engage in sexual intercourse.

An arahant disciple cannot knowingly speak falsehood.

An arahant disciple cannot enjoy sensual pleasures as he did before as a householder.

Five losses: loss of relatives, loss of wealth, loss of health, loss of virtue, loss of views.

Friends, beings are reborn in a bad destination, in hell, due to loss of relatives, loss of wealth, or loss of health. Due to loss of virtue or loss of views, friends, beings are reborn in a bad destination, in hell.

Five accomplishments: accomplishment in relatives, accomplishment in wealth, accomplishment in health, accomplishment in virtue, accomplishment in views.

Friends, beings are reborn in a good destination, in heaven, due to accomplishment in relatives, wealth, or health.

Due to accomplishment in virtue or views, friends, beings are reborn in a good destination, in heaven.

Five dangers for one lacking virtue.

Here, friends, one lacking virtue, due to negligence, incurs great loss of wealth, this is the first danger for one lacking virtue.

Furthermore, friends, one lacking virtue has a bad reputation spread about them, this is the second danger for one lacking virtue.

Furthermore, friend, an immoral person, one lacking in virtue, approaches any assembly, whether it be of nobles, brahmins, householders, or ascetics, with a lack of confidence and dejection. This is the third disadvantage for an immoral person lacking in virtue.

Moreover, friend, an immoral person, one lacking in virtue, dies confused. This is the fourth disadvantage for an immoral person lacking in virtue.

Furthermore, friend, an immoral person, one lacking in virtue, upon the breaking up of the body after death, is reborn in a state of misery, a bad destination, a lower realm, hell.

This is the fifth disadvantage for an immoral person lacking in virtue.

There are five benefits for a virtuous person endowed with virtue. Here, friend, a virtuous person endowed with virtue attains a great mass of wealth due to diligence.

This is the first benefit for a virtuous person endowed with virtue. Moreover, friend, a virtuous person endowed with virtue gains a good reputation.

This is the second benefit for a virtuous person endowed with virtue. Furthermore, friend, a virtuous person endowed with virtue approaches any assembly, whether it be of nobles, brahmins, householders, or ascetics, with confidence and without dejection. This is the third benefit for a virtuous person endowed with virtue.

Moreover, friend, a virtuous person endowed with virtue dies without confusion. This is the fourth benefit for a virtuous person endowed with virtue.

Furthermore, friend, a virtuous person endowed with virtue, upon the breaking up of the body after death, is reborn in a good destination, a heavenly world. This is the fifth benefit for a virtuous person endowed with virtue.

When a disciple, friend, wishes to admonish another, he should establish five things within himself before admonishing the other.

He should speak at the right time, not at the wrong time.

He should speak truthfully, not falsely. He should speak gently, not harshly. He should speak beneficially, not harmfully. He should speak with a mind of goodwill, not with inner hatred.

When a disciple, friend, wishes to admonish another, he should establish these five things within himself before admonishing the other.

There are five factors of striving.

Here, friend, a disciple is faithful, he has faith in the enlightenment of the Tathagata: Thus indeed is the Blessed One: an Arahant, perfectly enlightened, accomplished in true knowing and conduct, well-gone, knower of the worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.

He is in good health, free from illness, possessing a balanced digestion that is neither too cold nor too hot, but moderate and suitable for striving.

He is honest and straightforward, revealing himself as he truly is to the teacher or to wise fellow practitioners.

He dwells with energy aroused for the abandoning of unwholesome states and the attainment of wholesome states, strong, firm in effort, not shirking the responsibility in wholesome states.

He is wise, endowed with wisdom that leads to the arising and passing away, noble, penetrating, leading to the complete destruction of suffering.

The five pure abodes: Avihā, Atappā, Sudassā, Sudassī, Akaniṭṭhā.

The five non-returners: One who attains final Nibbāna in-between, one who attains final Nibbāna upon landing, one who attains final Nibbāna without exertion, one who attains final Nibbāna with exertion, one who goes upstream to the highest.

The five mental hindrances.

Here, friend, a disciple doubts and is uncertain about the teacher, does not have confidence, and is not settled.

That disciple who doubts and is uncertain about the teacher, does not have confidence, and is not settled, his mind does not incline towards exertion, application, perseverance, and striving. This is the first mental hindrance.

Again, friend, a disciple doubts and is uncertain about the teaching...

doubts and is uncertain about the community...

doubts and is uncertain about the training...

is angry and displeased with fellow practitioners, with a mind that is agitated and obstructed.

That disciple who is angry and displeased with fellow practitioners, with a mind that is agitated and obstructed, his mind does not incline towards exertion, application, perseverance, and striving. This is the fifth mental hindrance.

The five mental fetters.

Here, friend, a disciple is not free from desire for sensual pleasures, not free from longing, affection, thirst, fever, and craving.

That disciple who is not free from desire for sensual pleasures, not free from longing, affection, thirst, fever, and craving, his mind does not incline towards exertion, application, perseverance, and striving.

Whose mind does not incline towards exertion, application, perseverance, and striving.

This is the first mental fetter.

Again, friend, a disciple is not free from desire for the body...

is not free from desire for form...

Again, friend, a disciple, having eaten as much as he likes, indulges in the pleasure of lying down, the pleasure of sleep, and the pleasure of drowsiness...

Again, friend, a disciple practices the holy life with the aspiration for a certain divine realm.

So, friend, a disciple practices the holy life with the aspiration for a certain divine realm.

This is the fifth mental bond.

The five faculties: The eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty.

Another five faculties: The pleasure faculty, the pain faculty, the joy faculty, the displeasure faculty, the equanimity faculty.

Another five faculties: The faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty.

Five elements of escape.

Here, friend, when a disciple attends to sensual pleasures, his mind does not leap up, settle, become steady, or become liberated in regard to sensual pleasures.

But when he attends to renunciation, his mind leaps up, settles, becomes steady, and becomes liberated in regard to renunciation.

His mind is well-gone, well-developed, well-established, well-liberated, and detached from sensual pleasures.

And the taints, vexations, and fever that arise dependent on sensual pleasures, he is freed from them, and he does not feel that feeling.

This is declared the escape from sensual pleasures.

Again, friend, when a disciple attends to ill will, his mind does not leap up, settle, become steady, or become liberated in regard to ill will.

But when he attends to non-ill will, his mind leaps up, settles, becomes steady, and becomes liberated in regard to non-ill will.

His mind is well-gone, well-developed, well-established, well-liberated, and detached from ill will.

And the taints, vexations, and fever that arise dependent on ill will, he is freed from them, and he does not feel that feeling.

This is declared the escape from ill will.

Again, friend, when a disciple attends to cruelty, his mind does not leap up, settle, become steady, or become liberated in regard to cruelty.

But when he attends to non-cruelty, his mind leaps up, settles, becomes steady, and becomes liberated in regard to non-cruelty.

His mind is well-gone, well-developed, well-established, well-liberated, and detached from cruelty.

And the taints, vexations, and fever that arise dependent on cruelty, he is freed from them, and he does not feel that feeling.

This is declared the escape from cruelty.

Again, friend, when a disciple attends to form, his mind does not leap up, settle, become steady, or become liberated in regard to form.

But when he attends to the formless, his mind leaps up, settles, becomes steady, and becomes liberated in regard to the formless.

His mind is well-gone, well-developed, well-established, well-liberated, and detached from form.

When the influxes, distress, and fever arise dependent on form, one who is freed from them does not experience that feeling.

This is declared to be the escape from forms.

Furthermore, friend, when a disciple attends to identity, his mind does not leap up, settle, or become liberated in identity.

But when he attends to the cessation of identity, his mind leaps up, settles, and becomes liberated in the cessation of identity.

His mind becomes well-gone, well-developed, well-established, well-liberated, and detached from identity.

When the influxes, distress, and fever arise dependent on identity, one who is freed from them does not experience that feeling.

This is declared to be the escape from identity.

There are five bases of liberation.

Here, friend, a disciple's teacher or a respected fellow practitioner teaches him the Dhamma.

As the teacher or respected fellow practitioner teaches the Dhamma, the disciple experiences the meaning and the Dhamma.

Experiencing the meaning and the Dhamma, joy arises in him; with joy, pīti arises; with a rapturous mind, the body becomes tranquil; with a tranquil body, he feels happiness; with happiness, the mind becomes concentrated.

This is the first base of liberation.

Furthermore, friend, the disciple does not have the teacher or respected fellow practitioner teaching him the Dhamma, but he teaches the Dhamma in detail to others as he has heard and learned it...

or he recites the Dhamma in detail as he has heard and learned it...

or he reflects on the Dhamma with his mind as he has heard and learned it...

or he has well-grasped, well-attended, well-borne in mind, and well-penetrated with wisdom a certain sign of concentration.

As the disciple has well-grasped, well-attended, well-borne in mind, and well-penetrated with wisdom a certain sign of concentration, he experiences the meaning and the Dhamma.

Experiencing the meaning and the Dhamma, joy arises in him; with joy, pīti arises; with a rapturous mind, the body becomes tranquil; with a tranquil body, he feels happiness; with happiness, the mind becomes concentrated.

This is the fifth base of liberation.

There are five perceptions conducive to complete liberation: Perception of impermanence, perception of suffering in the impermanent, perception of non-self in suffering, perception of abandonment, perception of dispassion.

These, friend, are the five things that have been rightly explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One; Therein, all should be recited together...

for the welfare, benefit, and happiness of gods and humans.

Sixfold There are, friend, six things that have been rightly explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One; Therein, all should be recited together...

for the welfare, benefit, and happiness of gods and humans.

What are the six?

The six internal sense bases: The eye base, ear base, nose base, tongue base, body base, mind base.

The six external sense bases: The form base, sound base, smell base, taste base, touch base, mental phenomena base.

The six consciousness groups: Eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, mind consciousness.

The six contact groups: Eye contact, ear contact, nose contact, tongue contact, body contact, mind contact. The six feeling groups:

Feeling born of eye contact, feeling born of ear contact, feeling born of nose contact, feeling born of tongue contact, feeling born of body contact, feeling born of mind contact.

The six perception groups: Perception of form, perception of sound, perception of smell, perception of taste, perception of touch, perception of mental phenomena.

The six volition groups: Volition regarding form, volition regarding sound, volition regarding smell, volition regarding taste, volition regarding touch, volition regarding mental phenomena.

The six craving groups: Craving for form, craving for sound, craving for smell, craving for taste, craving for touch, craving for mental phenomena.

The six disrespectful behaviors.

Here, friend, a disciple dwells disrespectfully towards the Teacher, without reverence; dwells disrespectfully towards the Dhamma, without reverence; dwells disrespectfully towards the Sangha, without reverence; dwells disrespectfully towards the training, without reverence; dwells disrespectfully towards heedfulness, without reverence; dwells disrespectfully towards hospitality, without reverence.

The six respectful behaviors.

Here, friend, a disciple dwells respectfully towards the Teacher, with reverence; dwells respectfully towards the Dhamma, with reverence; dwells respectfully towards the Sangha, with reverence; dwells respectfully towards the training, with reverence; dwells respectfully towards heedfulness, with reverence; dwells respectfully towards hospitality, with reverence.

The six reflections on joy.

Seeing a form with the eye, he reflects on the form that is a basis for joy; Hearing a sound with the ear...

Smelling a scent with the nose...

Tasting a flavor with the tongue...

Touching a tangible object with the body.

Understanding a mental object with the mind, one reflects on a mental object that is a cause for joy.

Six reflections on displeasure.

Seeing a form with the eye, one reflects on a form that is a cause for displeasure...

Understanding a mental object with the mind, one reflects on a mental object that is a cause for displeasure.

Six reflections on equanimity.

Seeing a form with the eye, one reflects on a form that is a cause for equanimity...

Understanding a mental object with the mind, one reflects on a mental object that is a cause for equanimity.

Six things to be remembered.

Here, friend, a disciple has goodwill in bodily action established towards fellow practitioners, both openly and privately.

This is also a thing to be remembered, conducive to affection, respect, harmony, non-dispute, and unity.

Furthermore, friend, a disciple has goodwill in verbal action established towards fellow practitioners, both openly and privately.

This is also a thing to be remembered...

conducive to unity.

Furthermore, friend, a disciple has goodwill in mental action established towards fellow practitioners, both openly and privately.

This is also a thing to be remembered...

conducive to unity.

Furthermore, friend, a disciple shares any rightful gains, even as little as what fits in a bowl, with virtuous fellow practitioners.

This is also a thing to be remembered...

conducive to unity.

Furthermore, friend, a disciple lives in harmony with fellow practitioners in unbroken, flawless, unblemished, untainted, liberating, praised by the wise, ungrasped, conducive to concentration virtues, both openly and privately.

This is also a thing to be remembered...

conducive to unity.

Furthermore, friend, a disciple lives in harmony with fellow practitioners in a noble view that leads to liberation, leading one who practices it rightly to the end of suffering, both openly and privately.

This is also a thing to be remembered, conducive to affection, respect, harmony, non-dispute, and unity.

Six roots of dispute.

Here, friend, a disciple is angry and resentful.

Such a disciple, friend, is disrespectful and irreverent towards the teacher, the teaching, the community, and does not fulfill the training. So, friend, a disciple dwells disrespectful towards the teacher, disrespectful towards the Dhamma, disrespectful towards the Sangha, not fulfilling the training, and he causes disputes in the Sangha.

Such a dispute is for the harm and unhappiness of many, for the loss, harm, and suffering of gods and humans.

If you, friend, see such a root of dispute either internally or externally, then you should strive to abandon that corrupt root of dispute. If you, friend, do not see such a root of dispute either internally or externally, then you should practice so that such an corrupt root of dispute does not arise in the future.

Thus, there is the abandonment of this corrupt root of dispute.

Thus, there is the non-arising of this corrupt root of dispute in the future.

Furthermore, friend, a disciple is deceitful, hypocritical...

jealous, stingy...

fraudulent, deceitful...

of unwholesome desires, with wrong views...

clinging to views, holding on stubbornly, difficult to relinquish...

That disciple, friend, who clings to views, holds on stubbornly, difficult to relinquish, dwells disrespectful towards the teacher, disrespectful towards the Dhamma, disrespectful towards the Sangha, not fulfilling the training.

That disciple, friend, who dwells disrespectful towards the teacher, disrespectful towards the Dhamma, disrespectful towards the Sangha, not fulfilling the training, causes disputes in the Sangha.

Such a dispute is for the harm and unhappiness of many, for the loss, harm, and suffering of gods and humans.

If you, friend, see such a root of dispute either internally or externally, then you should strive to abandon that corrupt root of dispute.

If you, friend, do not see such a root of dispute either internally or externally, then you should practice so that such an corrupt root of dispute does not arise in the future.

Thus, there is the abandonment of this corrupt root of dispute.

Thus, there is the non-arising of this corrupt root of dispute in the future.

The six elements:

earth element, water element, fire element, air element, space element, consciousness element.

The six elements of escape.

Here, friend, a disciple might say... For indeed, I have developed and cultivated the liberation of mind through goodwill, made it a vehicle, a basis, established, consolidated, and well undertaken. Yet still, ill-will overcomes my mind and remains.

He should not be told, Do not say so, do not misrepresent the Blessed One, it is not good to misrepresent the Blessed One, the Blessed One would not say so.

There is no possibility, friend, no opportunity, that when the liberation of mind through goodwill is developed, cultivated, made a vehicle, a basis, established, consolidated, and well undertaken, ill-will will overcome his mind and remain. There is no such possibility.

For, friend, the escape from ill-will is this: the liberation of mind through goodwill.

Here, friend, a disciple might say, For indeed, I have developed and cultivated the liberation of mind through compassion, made it a vehicle, a basis, established, consolidated, and well undertaken.

Yet still, cruelty overcomes my mind and remains. He should not be told, Do not say so, do not misrepresent the Blessed One, it is not good to misrepresent the Blessed One, the Blessed One would not say so.

There is no possibility, friend, no opportunity, that when the liberation of mind through compassion is developed, cultivated, made a vehicle, a basis, established, consolidated, and well undertaken, cruelty will overcome his mind and remain. There is no such possibility.

For, friend, the escape from cruelty is this: the liberation of mind through compassion.

Here, friend, a disciple might say, For indeed, I have developed and cultivated the liberation of mind through sympathetic joy, made it a vehicle, a basis, established, consolidated, and well undertaken.

Yet still, discontent overcomes my mind and remains. He should not be told, Do not say so, do not misrepresent the Blessed One, it is not good to misrepresent the Blessed One, the Blessed One would not say so.

There is no possibility, friend, no opportunity, that when the liberation of mind through sympathetic joy is developed, cultivated, made a vehicle, a basis, established, consolidated, and well undertaken, discontent will overcome his mind and remain. There is no such possibility.

For, friend, the escape from discontent is this: the liberation of mind through sympathetic joy.

Here, friend, a disciple might say, For indeed, I have developed and cultivated the liberation of mind through equanimity, made it a vehicle, a basis, established, consolidated, and well undertaken.

But then my passion overwhelms my mind.

He should be told, Do not say that, do not speak thus of the Blessed One, for it is not good to speak ill of the Blessed One, and the Blessed One would not say such a thing.

It is impossible, friend, it cannot happen, that when equanimity as mental release is developed, made much of, made a vehicle, made a basis, established, practiced, and well undertaken, then passion will overwhelm his mind; such a thing does not exist.

For this, friend, is the escape from passion, namely, equanimity as mental release.

Here, friend, a disciple might say, Indeed, the signless mental release has been developed by me, made much of, made a vehicle, made a basis, established, practiced, and well undertaken.

But then my consciousness follows signs.

He should be told, Do not say that, do not speak thus of the Blessed One, for it is not good to speak ill of the Blessed One, and the Blessed One would not say such a thing.

It is impossible, friend, it cannot happen, that when the signless mental release is developed, made much of, made a vehicle, made a basis, established, practiced, and well undertaken, then his consciousness will follow signs; such a thing does not exist.

For this, friend, is the escape from all signs, namely, the signless mental release.

Here, friend, a disciple might say, The thought I am has vanished for me, I do not regard myself as I am this, but then doubt and uncertainty overwhelm my mind.

He should be told, Do not say that, do not speak thus of the Blessed One, for it is not good to speak ill of the Blessed One, and the Blessed One would not say such a thing.

It is impossible, friend, it cannot happen, that when the thought I am has vanished and one does not regard oneself as I am this, then doubt and uncertainty will overwhelm his mind; such a thing does not exist.

For this, friend, is the escape from doubt and uncertainty, namely, the eradication of the conceit I am.

Six unsurpassed things: unsurpassed vision, unsurpassed hearing, unsurpassed gain, unsurpassed training, unsurpassed service, unsurpassed recollection.

Six recollection bases: recollection of the Tathāgata, recollection of the Dhamma, recollection of the Sangha, recollection of virtue, recollection of generosity, recollection of deities.

Here, friend, a disciple, having seen a form with the eye, is neither pleased nor displeased, but abides with equanimity, mindful and clearly knowing.

Hearing a sound ...

Understanding the teaching with the mind, one is neither pleased nor displeased, but dwells with equanimity, mindful and fully aware.

The six types of rebirth: Here, friend, someone with a dark birth is reborn in a dark state.

Here, friend, someone with a dark birth is reborn in a bright state.

Here, friend, someone with a dark birth is reborn in a state that is neither dark nor bright, leading to Nibbana.

Here, friend, someone with a bright birth is reborn in a bright state.

Here, friend, someone with a bright birth is reborn in a dark state.

Here, friend, someone with a bright birth is reborn in a state that is neither dark nor bright, leading to Nibbana.

The six perceptions leading to penetration:

The perception of impermanence, the perception of suffering in the impermanent, the perception of non-self in suffering, the perception of abandoning, the perception of dispassion, the perception of cessation. These, friend, are the six teachings rightly explained by the Blessed One, the Arahant, the Perfectly Enlightened One, for the welfare and happiness of gods and humans.

The Seven: There are, friend, seven teachings rightly explained by the Blessed One, the Arahant, the Perfectly Enlightened One, for the welfare and happiness of gods and humans.

What are the seven? The seven noble treasures: The treasure of faith, the treasure of virtue, the treasure of conscience, the treasure of fear of wrongdoing, the treasure of learning, the treasure of generosity, the treasure of wisdom.

The seven factors of enlightenment: Mindfulness, investigation of states, energy, joy, tranquility, concentration, equanimity. The seven requisites of concentration: Right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness.

The seven bad qualities: Here, friend, a disciple is faithless, shameless, reckless, of little learning, lazy, unmindful, and lacking wisdom.

The seven good qualities: Here, friend, a disciple is faithful, conscientious, fearful of wrongdoing, learned, energetic, mindful, and wise.

The seven qualities of a good person: Here, friend, a disciple knows the teachings, knows the meaning, knows himself, knows moderation, knows the right time, knows the assembly, knows individuals.

The seven grounds for accusation: Here, friend, a disciple is keen on undertaking training, and in the future, he does not lose his affection for training.

There is an intense desire for the peace of the Dhamma, and in the future, there is an unwavering love for the peace of the Dhamma.

There is an intense desire for the control of desires, and in the future, there is an unwavering love for the control of desires.

There is an intense desire for seclusion, and in the future, there is an unwavering love for seclusion.

There is an intense desire for the initiation of effort, and in the future, there is an unwavering love for the initiation of effort.

There is an intense desire for mindfulness, and in the future, there is an unwavering love for mindfulness.

There is an intense desire for the penetration of views, and in the future, there is an unwavering love for the penetration of views.

Seven perceptions: perception of impermanence, perception of non-self, perception of unattractiveness, perception of danger, perception of abandonment, perception of dispassion, perception of cessation.

Seven powers: the power of faith, the power of energy, the power of moral shame, the power of moral dread, the power of mindfulness, the power of concentration, the power of wisdom.

Seven stations of consciousness.

There are beings, friends, with diverse bodies and diverse perceptions, such as humans, some gods, and some beings in the lower realms.

This is the first station of consciousness.

There are beings, friends, with diverse bodies and unified perceptions, such as the gods of the Brahma realm who have newly arisen.

This is the second station of consciousness.

There are beings, friends, with unified bodies and diverse perceptions, such as the gods of the Radiant realm.

This is the third station of consciousness.

There are beings, friends, with unified bodies and unified perceptions, such as the gods of the Beautiful realm.

This is the fourth station of consciousness.

There are beings, friends who, having completely transcended perceptions of form, the disappearance of perceptions of resistance, and not attending to diverse perceptions, abide in the sphere of infinite space, thinking infinite space.

This is the fifth station of consciousness.

There are beings, friends who, having completely transcended the sphere of infinite space, abide in the sphere of infinite consciousness, thinking infinite consciousness.

This is the sixth station of consciousness.

There are beings, friends who, having completely transcended the sphere of infinite consciousness, abide in the sphere of nothingness, thinking there is nothing.

This is the seventh station of consciousness.

Seven types of individuals worthy of offerings: one liberated in both ways, one liberated by wisdom, one who is a bodily witness, one who has attained view, one liberated by faith, one who follows the Dhamma, one who follows faith.

Seven underlying tendencies: the underlying tendency of sense satisfaction, the underlying tendency of aversion, the underlying tendency of views, the underlying tendency of doubt, the underlying tendency of conceit, the underlying tendency of desire for existence, the underlying tendency of ignorance.

Seven fetters: the fetter of attachment, the fetter of aversion, the fetter of views, the fetter of doubt, the fetter of conceit, the fetter of desire for existence, the fetter of ignorance.

These seven principles are related to the stations of consciousness. The following sections describe different concepts.

Seven methods of settling disputes for the calming and resolution of arisen disputes: Face-to-face admonition should be given, mindfulness admonition should be given, admonition for the deluded should be given, it should be done by agreement, by majority, by the more blameworthy, by covering with grass.

These, friend, are the seven principles rightly explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One; There, all should be recited together...

for the welfare, benefit, and happiness of gods and humans.

The second recitation section is completed.

The Eight

There are, friend, eight principles rightly explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One; There, all should be recited together...

for the welfare, benefit, and happiness of gods and humans.

What are the eight?

Eight wrongnesses: wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.

Eight rightnesses:

right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Eight persons worthy of offerings: the stream-enterer, one practicing for the realization of the fruit of stream-entry; the once-returner, one practicing for the realization of the fruit of once-returning; the non-returner, one practicing for the realization of the fruit of non-returning; the arahant, one practicing for the realization of the fruit of arahantship.

Eight bases of laziness.

Here, friend, a disciple has work to do.

He thinks thus:

I will have work to do, but while doing work, my body will become tired, so let me lie down.

He lies down and does not arouse energy for the attainment of the unattained, the achievement of the unachieved, the realization of the unrealized.

This is the first base of laziness.

Again, friend, a disciple has done work.

He thinks thus:

I have done work, but while doing work, my body became tired, so let me lie down.

He lies down and does not arouse energy...

This is the second base of laziness.

Again, friend, a disciple has a path to travel.

He thinks thus:

I will have a path to travel, but while traveling the path, my body will become tired, so let me lie down.

He lies down and does not arouse energy...

This is the third base of laziness.

Again, friend, a disciple has traveled a path.

He thinks thus:

I have traveled a path, but while traveling the path, my body became tired, so let me lie down.

He lies down and does not exert effort...

This is the fourth case of laziness.

Again, friend, a disciple going for alms in a village or town does not obtain enough coarse or fine food to satisfy himself.

He thinks, I did not get enough coarse or fine food to satisfy myself while going for alms in the village or town, so my body is tired and unworkable, let me lie down.

He lies down and does not exert effort...

This is the fifth case of laziness.

Again, friend, a disciple going for alms in a village or town obtains enough coarse or fine food to satisfy himself.

He thinks, I got enough coarse or fine food to satisfy myself while going for alms in the village or town, so my body is heavy and unworkable, like a full month, let me lie down.

He lies down and does not exert effort...

This is the sixth case of laziness.

Again, friend, a disciple has a slight illness.

He thinks, I have this slight illness; it is suitable to lie down, let me lie down.

He lies down and does not exert effort...

This is the seventh case of laziness.

Again, friend, a disciple has recovered from an illness, recently recovered from sickness.

He thinks, I have recovered from illness, recently recovered from sickness, so my body is weak and unworkable, let me lie down.

He lies down and does not exert effort for the attainment of the unattained, the realization of the unrealized, the achievement of the unachieved.

This is the eighth case of laziness.

There are eight cases of exertion.

He thinks, I have work to do, but while doing work, it is not easy to focus on the teachings of the Tathāgatas, let me exert effort for the attainment of the unattained, the realization of the unrealized, the achievement of the unachieved.

He exerts effort for the attainment of the unattained, the realization of the unrealized, the achievement of the unachieved.

This is the first case of exertion.

Again, friend, a disciple has done work.

He thinks, I have done work, but while doing work, I was not able to focus on the teachings of the Tathāgatas, let me exert effort...

He makes an effort...

This is the second reason for making an effort.

Furthermore, friend, a disciple has a path to follow.

He thinks, I have a path to follow, but while following the path, it is not easy to focus on the teachings of the Tathāgatas.

Let me make an effort...

He makes an effort...

This is the third reason for making an effort.

Furthermore, friend, a disciple has followed the path.

He thinks, I have followed the path, but while following it, I could not focus on the teachings of the Tathāgatas. Let me make an effort...

He makes an effort...

This is the fourth reason for making an effort.

Furthermore, friend, a disciple goes for alms in a village or town and does not obtain enough coarse or fine food to satisfy his needs.

He thinks, I did not obtain enough coarse or fine food to satisfy my needs, so my body is light and fit for work. Let me make an effort... He makes an effort... This is the fifth reason for making an effort.

Furthermore, friend, a disciple goes for alms in a village or town and obtains enough coarse or fine food to satisfy his needs. He thinks, I obtained enough coarse or fine food to satisfy my needs, so my body is strong and fit for work.

Let me make an effort...

He makes an effort...

This is the sixth reason for making an effort.

Furthermore, friend, a disciple has a slight illness. He thinks, I have a slight illness, and there is a possibility that it might worsen. Let me make an effort...

He makes an effort...

This is the seventh reason for making an effort.

Furthermore, friend, a disciple has recovered from an illness, having just recovered from sickness.

He thinks, I have recovered from an illness, having just recovered from sickness, and there is a possibility that the illness might return. Let me make an effort to achieve what has not been achieved, to attain what has not been attained, to realize what has not been realized.

He makes an effort to achieve what has not been achieved, to attain what has not been attained, to realize what has not been realized.

This is the eighth starting point.

Eight bases of giving.

One gives out of attachment, out of fear, because he gave to me, because he will give to me, because giving is good, because I cook, they do not cook, it is not proper for me, cooking, not to give to those who do not cook, because by giving this gift, a good reputation will spread about me.

One gives for the adornment and preparation of the mind.

Eight outcomes of giving.

Here, friend, someone gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting to a recluse or a brahmin.

He expects something in return for what he gives.

He sees a great noble, a great brahmin, or a great householder enjoying and partaking in the five strands of sense satisfaction.

He thinks, Oh, if only after the breakup of the body, after death, I might be reborn in the company of great nobles, great brahmins, or great householders.

He fixes his mind on that, resolves upon it, develops it, and his mind, freed from lower things, not developed further, leads to rebirth there.

But I say this of one who is virtuous, not of one who is unvirtuous.

It succeeds, friend, because of the purity of the resolve of one who is virtuous.

Again, friend, here someone gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting to a recluse or a brahmin.

He expects something in return for what he gives.

He has heard, The gods of the Four Great Kings are long-lived, beautiful, and abundant in happiness.

He thinks, Oh, if only after the breakup of the body, after death, I might be reborn in the company of the gods of the Four Great Kings.

He fixes his mind on that, resolves upon it, develops it, and his mind, freed from lower things, not developed further, leads to rebirth there.

But I say this of one who is virtuous, not of one who is unvirtuous.

It succeeds, friend, because of the purity of the resolve of one who is virtuous.

Again, friend, here someone gives food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lighting to a recluse or a brahmin.

He expects something in return for what he gives.

He has heard, The gods of the Thirty-Three...

the Yama gods...

the Tusita gods...

the Nimmānaratī gods...

the Paranimmitavasavattī gods are long-lived, beautiful, and abundant in happiness.

He thinks... Ah, if only after the breaking up of the body, after death, I might be reborn in the company of the devas who wield power over the creations of others.

He sets his mind on that, resolves on that, develops that mind. His mind, freed from what is inferior, develops further and leads to rebirth there.

But I say this of one who is virtuous, not of one who is unvirtuous.

It succeeds, friend, for the virtuous due to the purity of their mental resolve.

Furthermore, friend, here someone gives a gift to an ascetic or a brahmin: food, drink, clothing, vehicles, garlands, scents, ointments, beds, dwellings, and lamps.

He expects something in return for what he gives.

He has heard that the Brahma-world devas are long-lived, beautiful, and abundant in happiness.

He thinks, Ah, if only after the breaking up of the body, after death, I might be reborn in the company of the Brahma-world devas.

He sets his mind on that, resolves on that, develops that mind. His mind, freed from what is inferior, develops further and leads to rebirth there.

But I say this of one who is virtuous, not of one who is unvirtuous; of one who is free from passion, not of one who is passionate.

It succeeds, friend, for the virtuous due to their freedom from passion.

The eight assemblies: the assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Thirty-three Gods, the assembly of Mara, the assembly of Brahma.

The eight worldly conditions: gain and loss, fame and disrepute, blame and praise, happiness and suffering.

The eight bases of mastery.

Internally perceiving form, one sees external forms, limited, beautiful and ugly, and thinks, I know and see these by overcoming them.

This is the first base of mastery.

Internally perceiving form, one sees external forms, unlimited, beautiful and ugly, and thinks, I know and see these by overcoming them.

This is the second base of mastery.

Internally perceiving the formless, one sees external forms, limited, beautiful and ugly, and thinks, I know and see these by overcoming them.

This is the third base of mastery.

Internally perceiving the formless, one sees external forms, unlimited, beautiful and ugly, and thinks, I know and see these by overcoming them.

This is the fourth base of mastery.

Internally perceiving the formless, one sees external forms, blue, blue-colored, blue-appearing, blue-radiant.

Just as a blue lotus is blue in color, blue in appearance, blue in aspect, and blue in radiance, or as a Benares cloth, smooth on both sides, is blue in color, blue in appearance, blue in aspect, and blue in radiance; In the same way, one with an internal perception of the formless sees external forms that are blue in color, blue in appearance, blue in aspect, and blue in radiance, and thinks, I know and see these by overcoming them.

This is the fifth base of mastery.

One with an internal perception of the formless sees external forms that are yellow in color, yellow in appearance, yellow in aspect, and yellow in radiance.

Just as a kanikāra flower is yellow in color, yellow in appearance, yellow in aspect, and yellow in radiance, or as a Benares cloth, smooth on both sides, is yellow in color, yellow in appearance, yellow in aspect, and yellow in radiance; In the same way, one with an internal perception of the formless sees external forms that are yellow in color, yellow in appearance, yellow in aspect, and yellow in radiance, and thinks, I know and see these by overcoming them.

This is the sixth base of mastery.

One with an internal perception of the formless sees external forms that are red in color, red in appearance, red in aspect, and red in radiance.

Just as a bandhujīvaka flower is red in color, red in appearance, red in aspect, and red in radiance, or as a Benares cloth, smooth on both sides, is red in color, red in appearance, red in aspect, and red in radiance;

In the same way, one with an internal perception of the formless sees external forms that are red in color, red in appearance, red in aspect, and red in radiance, and thinks, I know and see these by overcoming them.

This is the seventh base of mastery.

One with an internal perception of the formless sees external forms that are white in color, white in appearance, white in aspect, and white in radiance.

Just as the moon is white in color, white in appearance, white in aspect, and white in radiance, or as a Benares cloth, smooth on both sides, is white in color, white in appearance, white in aspect, and white in radiance; In the same way, one with an internal perception of the formless sees external forms that are white in color, white in appearance, white in aspect, and white in radiance, and thinks, I know and see these by overcoming them.

This is the eighth base of mastery.

The eight liberations.

One with form sees forms.

This is the first liberation.

One with an internal perception of the formless sees external forms.

This is the second liberation.

One is intent only on the beautiful.

This is the third liberation.

By completely transcending perceptions of form, with the disappearance of perceptions of resistance, and by not heeding perceptions of diversity, one enters and dwells in the sphere of infinite space, thinking Space is infinite.

This is the fourth liberation.

By completely transcending the sphere of infinite space, one enters and dwells in the sphere of infinite consciousness, thinking Consciousness is infinite.

This is the fifth liberation.

By completely transcending the sphere of infinite consciousness, one enters and dwells in the sphere of nothingness, thinking There is nothing.

This is the sixth liberation.

By completely transcending the sphere of nothingness, one enters and dwells in the sphere of neither perception nor non-perception.

This is the seventh liberation.

By completely transcending the sphere of neither perception nor non-perception, one enters and dwells in the cessation of perception and feeling.

This is the eighth liberation.

These, friend, are the eight things that have been rightly proclaimed by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, for the welfare, benefit, and happiness of gods and humans.

The Nine There are, friend, nine things that have been rightly proclaimed by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One, for the welfare, benefit, and happiness of gods and humans.

What are the nine?

The nine causes of resentment.

One binds resentment thinking, He has done me harm. One binds resentment thinking, He is doing me harm. One binds resentment thinking, He will do me harm. One binds resentment thinking, He has done harm to someone dear and pleasing to me.

One binds resentment thinking, He is doing harm to someone dear and pleasing to me.

One binds resentment thinking, He will do harm to someone dear and pleasing to me. One binds resentment thinking, He has done good to someone not dear and not pleasing to me.

One binds resentment thinking, He is doing good to someone not dear and not pleasing to me.

One binds resentment thinking, He will do good to someone not dear and not pleasing to me.

The nine ways to dispel resentment. One dispels resentment thinking, He has done me harm, but what can be obtained from that? One dispels resentment thinking, He is doing me harm, but what can be obtained from that?

One dispels resentment thinking, He will do me harm, but what can be obtained from that?

One dispels resentment thinking, He has done harm to someone dear and pleasing to me, but what can be obtained from that?

One dispels resentment thinking, He is doing harm to someone dear and pleasing to me, but what can be obtained from that?

One dispels resentment thinking, He will do harm to someone dear and pleasing to me, but what can be obtained from that?

One dispels resentment thinking, He has done good to someone not dear and not pleasing to me, but what can be obtained from that?

One dispels resentment thinking, He is doing good to someone not dear and not pleasing to me, but what can be obtained from that?

One dispels resentment thinking, He will do good to someone not dear and not pleasing to me, but what can be obtained from that?

He will pursue the meaning, but where can it be found? He dispels the obstruction.

Nine abodes of beings.

Friends, beings are diverse in body and diverse in perception, such as humans, some gods, and some beings in the lower realms.

This is the first abode of beings.

Friends, beings are diverse in body but unified in perception, such as the gods of the Brahma realm who are newly arisen.

This is the second abode of beings.

Friends, beings are unified in body but diverse in perception, such as the gods of the Radiant realm.

This is the third abode of beings.

Friends, beings are unified in body and unified in perception, such as the gods of the Beautiful realm.

This is the fourth abode of beings.

Friends, beings are non-percipient and non-experiencing, such as the non-percipient gods.

This is the fifth abode of beings.

Friends, beings having completely transcended perceptions of form, the disappearance of perceptions of resistance, and not attending to diverse perceptions, abide in the sphere of infinite space.

This is the sixth abode of beings.

Friends, beings having completely transcended the sphere of infinite space, abide in the sphere of infinite consciousness.

This is the seventh abode of beings.

Friends, beings having completely transcended the sphere of infinite consciousness, abide in the sphere of nothingness.

This is the eighth abode of beings.

Friends, beings having completely transcended the sphere of nothingness, abide in the sphere of neither-perception-nor-non-perception.

This is the ninth abode of beings.

Nine inopportune times for the practice of the holy life.

Here, friends, a Tathagata, an Arahant, a Fully Enlightened One, arises in the world, and the Dhamma is taught, leading to peace, leading to Nibbana, leading to enlightenment, proclaimed by the Blessed One.

And this person is reborn in hell.

This is the first inopportune time for the practice of the holy life.

Again, friends, a Tathagata, an Arahant, a Fully Enlightened One, arises in the world, and the Dhamma is taught, leading to peace, leading to Nibbana, leading to enlightenment, proclaimed by the Blessed One.

And this person is reborn in the animal realm.

This is the second inopportune time for the practice of the holy life.

Again, friends, a Tathagata, an Arahant, a Fully Enlightened One, arises in the world, and the Dhamma is taught, leading to peace, leading to Nibbana, leading to enlightenment, proclaimed by the Blessed One.

And this person is reborn in the realm of ghosts.

This is the third inopportune time for the practice of the holy life.

Again, friends, a Tathagata, an Arahant, a Fully Enlightened One, arises in the world, and the Dhamma is taught, leading to peace, leading to Nibbana, leading to enlightenment, proclaimed by the Blessed One.

And this person is reborn in the realm of demons.

This is the fourth inopportune time for the practice of the holy life.

Again, friends, a Tathagata, an Arahant, a Fully Enlightened One, arises in the world, and the Dhamma is taught, leading to peace, leading to Nibbana, leading to enlightenment, proclaimed by the Blessed One.

And this person is reborn in a certain long-lived divine realm.

This is the fifth inopportune time for the practice of the holy life.

Again, in remote border regions, he is born among barbarians who do not know, where there is no path for disciples, nuns, male lay followers, or female lay followers.

This is the sixth inopportune time for living the holy life.

Again, in central regions, he is born. He holds wrong views, seeing things perversely: There is no giving, no sacrifice, no offering, no fruit or result of good and bad actions, no this world, no other world, no mother, no father, no beings who are reborn spontaneously, no ascetics and brahmins who, practicing rightly, proclaim this world and the other world having realized them by their own direct knowing. This is the seventh inopportune time for living the holy life.

Again, in central regions, he is born.

He is unintelligent, dull, and unable to discern the meaning of well-spoken and poorly spoken words.

This is the eighth inopportune time for living the holy life.

Again, friends, the Tathagata has not arisen in the world, the Arahant, the Perfectly Enlightened One, and the Dhamma leading to calm, to cessation, to enlightenment, proclaimed by the Sugata, is not taught.

And this person is born in central regions, and he is wise, not dull, not slow, able to discern the meaning of well-spoken and poorly spoken words.

This is the ninth inopportune time for living the holy life.

Nine successive abidings: Here, friends, a disciple, quite secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion.

With the subsiding of directed and sustained attention, he enters and dwells in the second jhana, which has internal confidence and unification of mind, is without directed and sustained attention, and has pīti and pleasure born of concentration.

With the fading away of pīti, he dwells equanimous, mindful, and clearly knowing, and experiences pleasure with the body; he enters and dwells in the third jhana, of which the noble ones declare: He is equanimous, mindful, one who dwells happily.

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

By completely transcending the perceptions of form, with the disappearance of perceptions of sensory impact, and not attending to perceptions of diversity, aware that space is infinite, he enters and dwells in the realm of infinite space.

By completely transcending the realm of infinite space, aware that consciousness is infinite, he enters and dwells in the realm of infinite consciousness.

By completely transcending the realm of infinite consciousness, aware that there is nothing, he enters and dwells in the realm of nothingness.

By completely transcending the realm of nothingness, he enters and dwells in the realm of neither-perception-nor-non-perception.

By completely transcending the realm of neither-perception-nor-non-perception, he enters and dwells in the cessation of perception and feeling.

Nine successive cessations.

For one who has entered the first jhāna, sensual perceptions cease.

For one who has entered the second jhāna, directed and sustained attention cease.

For one who has entered the third jhāna, joy ceases.

For one who has entered the fourth jhāna, inhalation and exhalation cease.

For one who has entered the sphere of infinite space, the perception of form ceases.

For one who has entered the sphere of infinite consciousness, the perception of the sphere of infinite space ceases.

For one who has entered the sphere of nothingness, the perception of the sphere of infinite consciousness ceases.

For one who has entered the sphere of neither perception nor non-perception, the perception of the sphere of nothingness ceases.

For one who has entered the cessation of perception and feeling, both perception and feeling cease.

These, friend, are the nine phenomena rightly explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One.

There, all should be recited for the welfare, benefit, and happiness of gods and humans.

There are, friend, ten phenomena rightly explained by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One.

There, all should be recited for the welfare, benefit, and happiness of gods and humans.

What are the ten?

The ten phenomena that provide protection.

Here, friend, a disciple is virtuous.

He dwells restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, he trains in the training rules.

When, friend, a disciple is virtuous, restrained by the restraint of the Pātimokkha, accomplished in conduct and resort, seeing danger in the slightest faults, he trains in the training rules.

This is a phenomenon that provides protection.

Furthermore, friend, a disciple is learned, a bearer of the teachings, one who has accumulated learning.

Those teachings that are good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, complete and pure, the holy life is declared.

Such teachings are well learned by him, remembered, recited verbally, investigated mentally, and penetrated well by view.

When, friend, a disciple has good friends, good companions, good associates.

This is a phenomenon that provides protection.

Furthermore, friend, a disciple is easy to instruct, endowed with qualities that make him easy to instruct, patient, accepting guidance.

Friends, a disciple is easy to instruct, receptive to guidance.

This too is a quality that makes a refuge.

Furthermore, friends, a disciple loves the Dhamma, speaks kindly, and rejoices greatly in the higher teachings and discipline.

This too is a quality that makes a refuge.

Furthermore, friends, a disciple is content with any kind of robe, alms food, lodging, and medicinal requisites. This too is a quality that makes a refuge.

Furthermore, friends, a disciple is energetic in abandoning unwholesome states and cultivating wholesome states, strong, firm in effort, and not relinquishing the burden in wholesome states.

This too is a quality that makes a refuge.

Furthermore, friends, a disciple is mindful, endowed with supreme mindfulness and discernment, able to remember and recall what was done and said long ago.

This too is a quality that makes a refuge.

Furthermore, friends, a disciple is wise, endowed with wisdom that leads to the arising and passing away, noble, penetrating, and leading to the complete destruction of suffering.

This too is a quality that makes a refuge.

The ten kasina objects: One perceives the earth kasina, above, below, across, undivided, infinite.

One perceives the water kasina...

One perceives the fire kasina...

One perceives the air kasina...

One perceives the blue kasina...

One perceives the yellow kasina...

One perceives the red kasina...

One perceives the white kasina...

One perceives the space kasina...

One perceives the consciousness kasina, above, below, across, undivided, infinite.

The ten unwholesome courses of action: Killing living beings, taking what is not given, sexual misconduct, false speech, divisive speech, harsh speech, idle chatter, greed, ill will, wrong view.

The ten paths of wholesome actions: Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, non-greed, non-ill will, right view.

The ten abodes of the noble ones.

Here, friend, a disciple is free from the five hindrances, endowed with the six factors, guarded by one, possessing four supports, having abandoned individual truths, having equalized desires, with untroubled thoughts, with a tranquilized body formation, with a well-liberated mind, with well-liberated wisdom.

And how, friend, is a disciple free from the five hindrances?

Here, friend, a disciple has abandoned sense satisfaction, has abandoned ill will, has abandoned sloth and torpor, has abandoned restlessness and worry, has abandoned doubt.

Thus, friend, a disciple is free from the five hindrances.

And how, friend, is a disciple endowed with the six factors?

Here, friend, a disciple, having seen a form with the eye, is neither pleased nor displeased, but dwells equanimous, mindful, and clearly knowing.

Having heard a sound with the ear …

and having cognized a mental object with the mind, is neither pleased nor displeased, but dwells equanimous, mindful, and clearly knowing.

Thus, friend, a disciple is endowed with the six factors.

And how, friend, is a disciple guarded by one?

Here, friend, a disciple is endowed with mindfulness as a guard.

Thus, friend, a disciple is guarded by one.

And how, friend, is a disciple possessing four supports?

Here, friend, a disciple uses one thing after considering it, endures one thing after considering it, avoids one thing after considering it, and removes one thing after considering it.

Thus, friend, a disciple possesses four supports.

And how, friend, is a disciple having abandoned individual truths?

Here, friend, whatever individual truths there are of various ascetics and brahmins, all of them are abandoned, renounced, rejected, relinquished, and let go.

Thus, friend, a disciple has abandoned individual truths.

And how, friend, is a disciple having equalized desires?

Here, friend, a disciple has abandoned the desire for sensual pleasures, has abandoned the desire for existence, and has calmed the desire for the holy life.

Thus, friend, a disciple has equalized desires.

And how, friend, is a disciple with untroubled thoughts?

Here, friend, a disciple has abandoned thoughts of sense satisfaction, has abandoned thoughts of ill will, has abandoned thoughts of harming.

Thus, friend, a disciple becomes one with unclouded thoughts.

And how, friend, does a disciple become one with a tranquilized body formation?

Here, friend, a disciple, having abandoned pleasure and pain, and with the disappearance of former gladness and sadness, enters and dwells in the fourth jhāna, which has neither pain nor pleasure and is purified by equanimity and mindfulness.

Thus, friend, a disciple becomes one with a tranquilized body formation.

And how, friend, does a disciple become one with a well-liberated mind?

Here, friend, a disciple's mind is liberated from greed, liberated from hatred, liberated from delusion.

Thus, friend, a disciple becomes one with a well-liberated mind.

And how, friend, does a disciple become one with well-liberated wisdom?

Here, friend, a disciple knows: Greed has been abandoned by me, cut off at the root, made like a palm stump, obliterated, and is not subject to future arising.

Hatred has been abandoned by me, cut off at the root, made like a palm stump, obliterated, and is not subject to future arising.

Delusion has been abandoned by me, cut off at the root, made like a palm stump, obliterated, and is not subject to future arising.

Thus, friend, a disciple becomes one with well-liberated wisdom.

The ten qualities of one beyond training: Right view beyond training, right intention beyond training, right speech beyond training, right action beyond training, right livelihood beyond training, right effort beyond training, right mindfulness beyond training, right concentration beyond training, right knowing beyond training, right liberation beyond training.

These ten qualities, friend, have been rightly declared by the Blessed One, who knows and sees, the Arahant, the Perfectly Enlightened One.

There, all should be in harmony and not dispute, so that this holy life may endure long, for the benefit and happiness of many, out of compassion for the world, for the welfare, benefit, and happiness of gods and humans.

Then the Blessed One rose and addressed the Venerable Sāriputta: Good, good, Sāriputta, you have spoken well on the discourse of the recitation for the disciples.

Thus spoke the Venerable Sāriputta, and the Teacher approved.

The disciples were delighted with the words of the Venerable Sāriputta.

The Discourse on Recitation is completed.