{"collection":"Digha Nikaya","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/suttacentral_dn34/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/suttacentral_dn34","id":"suttacentral_dn34","license":"CC0","rights_basis":"suttacentral_bilara_data_cc0","source":"suttacentral","source_url":"https://suttacentral.net/dn34/en/sujato","summary":null,"tags":["Digha Nikaya","Early Buddhist Texts"],"text":"So I have heard. At one time the Buddha was staying near Camp\u0101 on the banks of the Gaggar\u0101 Lotus Pond together with a large Sa\u1e45gha of five hundred mendicants. There S\u0101riputta addressed the mendicants: \u201cReverends, mendicants!\u201d \u201cReverend,\u201d they replied. S\u0101riputta said this: \u201cI will relate the teachings up to ten for attaining extinguishment, for making an end of suffering, the release from all ties. 1. Groups of One Reverends, one thing is helpful, one thing should be developed, one thing should be completely understood, one thing should be given up, one thing makes things worse, one thing leads to distinction, one thing is hard to comprehend, one thing should be produced, one thing should be directly known, one thing should be realized. <b>What one thing is helpful?</b> Diligence in skillful qualities. <b>What one thing should be developed?</b> Mindfulness of the body that is full of pleasure. <b>What one thing should be completely understood?</b> Contact, which is accompanied by defilements and fuels grasping. <b>What one thing should be given up?</b> The conceit \u2018I am\u2019. <b>What one thing makes things worse?</b> Irrational application of mind. <b>What one thing leads to distinction?</b> Rational application of mind. <b>What one thing is hard to comprehend?</b> The heart\u2019s immersion of immediate result. <b>What one thing should be produced?</b> Unshakable knowledge. <b>What one thing should be directly known?</b> All sentient beings are sustained by food. <b>What one thing should be realized?</b> The unshakable release of the heart. So these ten things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. 2. Groups of Two Two things are helpful, two things should be developed, two things should be completely understood, two things should be given up, two things make things worse, two things lead to distinction, two things are hard to comprehend, two things should be produced, two things should be directly known, two things should be realized. <b>What two things are helpful?</b> Mindfulness and situational awareness. <b>What two things should be developed?</b> Serenity and discernment. <b>What two things should be completely understood?</b> Name and form. <b>What two things should be given up?</b> Ignorance and craving for continued existence. <b>What two things make things worse?</b> Being hard to admonish and having bad friends. <b>What two things lead to distinction?</b> Being easy to admonish and having good friends. <b>What two things are hard to comprehend?</b> The causes and reasons for the corruption of sentient beings, and the causes and reasons for the purification of sentient beings. <b>What two things should be produced?</b> Two knowledges: knowledge of ending, and knowledge of non-arising. <b>What two things should be directly known?</b> Two elements: the conditioned element and the unconditioned element. <b>What two things should be realized?</b> Knowledge and freedom. So these twenty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. 3. Groups of Three Three things are helpful, etc. <b>What three things are helpful?</b> Associating with true persons, listening to the true teaching, and practicing in line with the teaching. <b>What three things should be developed?</b> Three kinds of immersion. Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected. <b>What three things should be completely understood?</b> Three feelings: pleasant, painful, and neutral. <b>What three things should be given up?</b> Three cravings: craving for sensual pleasures, craving for continued existence, and craving for nonexistence. <b>What three things make things worse?</b> Three unskillful roots: greed, hate, and delusion. <b>What three things lead to distinction?</b> Three skillful roots: contentment, love, and understanding. <b>What three things are hard to comprehend?</b> Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated. <b>What three things should be produced?</b> Three knowledges: knowledge regarding the past portion, the future portion, and the present portion. <b>What three things should be directly known?</b> Three elements: the sensual realm, the realm of luminous form, and the formless realm. <b>What three things should be realized?</b> Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements. So these thirty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. 4. Groups of Four Four things are helpful, etc. <b>What four things are helpful?</b> Four situations: living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit. <b>What four things should be developed?</b> The four kinds of mindfulness meditation. A mendicant meditates by observing an aspect of the body\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings \u2026 mind \u2026 principles\u2014keen, aware, and mindful, rid of covetousness and displeasure for the world. <b>What four things should be completely understood?</b> Four foods: edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth. <b>What four things should be given up?</b> Four floods: sensuality, desire for rebirth, views, and ignorance. <b>What four things make things worse?</b> Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance. <b>What four things lead to distinction?</b> Four kinds of unyoking: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance. <b>What four things are hard to comprehend?</b> Four kinds of immersion: immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration. <b>What four things should be produced?</b> Four knowledges: knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge. <b>What four things should be directly known?</b> The four noble truths: suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. <b>What four things should be realized?</b> Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection. So these forty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. 5. Groups of Five Five things are helpful, etc. <b>What five things are helpful?</b> Five factors that support meditation. A mendicant has faith in the Realized One\u2019s awakening: \u2018That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.\u2019 They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They\u2019re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They\u2019re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They\u2019re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. <b>What five things should be developed?</b> Right immersion with five factors: pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing. <b>What five things should be completely understood?</b> Five grasping aggregates: form, feeling, perception, choices, and consciousness. <b>What five things should be given up?</b> Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. <b>What five things make things worse?</b> Five kinds of hard-heartedness. Firstly, a mendicant has doubts about the Teacher. They\u2019re uncertain, undecided, and lacking confidence. This being so, their mind doesn\u2019t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness. Furthermore, a mendicant has doubts about the teaching \u2026 the Sa\u1e45gha \u2026 the training \u2026 A mendicant is angry and upset with their spiritual companions, resentful and closed off. This being so, their mind doesn\u2019t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness. <b>What five things lead to distinction?</b> Five faculties: faith, energy, mindfulness, immersion, and wisdom. <b>What five things are hard to comprehend?</b> Five elements of escape. A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They\u2019re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don\u2019t experience that kind of feeling. This is how the escape from sensual pleasures is explained. Take another case where a mendicant focuses on ill will, but their mind does not leap forth \u2026 But when they focus on good will, their mind leaps forth \u2026 Their mind is in a good state \u2026 well detached from ill will. They\u2019re freed from the distressing and feverish defilements that arise because of ill will, so they don\u2019t experience that kind of feeling. This is how the escape from ill will is explained. Take another case where a mendicant focuses on harming, but their mind does not leap forth \u2026 But when they focus on compassion, their mind leaps forth \u2026 Their mind is in a good state \u2026 well detached from harming. They\u2019re freed from the distressing and feverish defilements that arise because of harming, so they don\u2019t experience that kind of feeling. This is how the escape from harming is explained. Take another case where a mendicant focuses on form, but their mind does not leap forth \u2026 But when they focus on the formless, their mind leaps forth \u2026 Their mind is in a good state \u2026 well detached from forms. They\u2019re freed from the distressing and feverish defilements that arise because of form, so they don\u2019t experience that kind of feeling. This is how the escape from forms is explained. Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They\u2019re freed from the distressing and feverish defilements that arise because of substantial reality, so they don\u2019t experience that kind of feeling. This is how the escape from substantial reality is explained. <b>What five things should be produced?</b> Right immersion with five knowledges. The following knowledges arise for you personally: \u2018This immersion is blissful now, and results in bliss in the future.\u2019 \u2018This immersion is noble and not of the flesh.\u2019 \u2018This immersion is not cultivated by reprobates.\u2019 \u2018This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.\u2019 \u2018I mindfully enter into and emerge from this immersion.\u2019 <b>What five things should be directly known?</b> Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom. Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the second opportunity for freedom. Furthermore, it may be that neither the Teacher nor \u2026 the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they rehearse it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the third opportunity for freedom. Furthermore, it may be that neither the Teacher nor \u2026 the mendicant teaches Dhamma \u2026 nor does the mendicant rehearse the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fourth opportunity for freedom. Furthermore, it may be that neither the Teacher nor \u2026 the mendicant teaches Dhamma \u2026 nor does the mendicant rehearse the teaching \u2026 or think about it. But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom. <b>What five things should be realized?</b> Five spectrums of the teaching: ethics, immersion, wisdom, freedom, and knowledge and vision of freedom. So these fifty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. 6. Groups of Six Six things are helpful, etc. <b>What six things are helpful?</b> Six warm-hearted qualities. Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness. Furthermore, a mendicant consistently treats their spiritual companions with mental kindness. Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. <b>What six things should be developed?</b> Six topics for recollection: the recollection of the Buddha, the teaching, the Sa\u1e45gha, ethics, generosity, and the deities. <b>What six things should be completely understood?</b> Six interior sense fields: eye, ear, nose, tongue, body, and mind. <b>What six things should be given up?</b> Six classes of craving: craving for sights, sounds, smells, tastes, touches, and ideas. <b>What six things make things worse?</b> Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching, and the Sa\u1e45gha, the training, diligence, and hospitality. <b>What six things lead to distinction?</b> Six kinds of respect. A mendicant has respect and reverence for the Teacher, the teaching, and the Sa\u1e45gha, the training, diligence, and hospitality. <b>What six things are hard to comprehend?</b> Six elements of escape. Take a mendicant who says: \u2018I\u2019ve developed the heart\u2019s release by love. I\u2019ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.\u2019 They should be told, \u2018Not so, venerable! Don\u2019t say that. Don\u2019t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It\u2019s impossible, reverend, it cannot happen that the heart\u2019s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart\u2019s release by love that is the escape from ill will.\u2019 Take another mendicant who says: \u2018I\u2019ve developed the heart\u2019s release by compassion. I\u2019ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.\u2019 They should be told, \u2018Not so, venerable! \u2026 For it is the heart\u2019s release by compassion that is the escape from thoughts of harming.\u2019 Take another mendicant who says: \u2018I\u2019ve developed the heart\u2019s release by rejoicing. \u2026 Yet somehow discontent still occupies my mind.\u2019 They should be told, \u2018Not so, venerable! \u2026 For it is the heart\u2019s release by rejoicing that is the escape from discontent.\u2019 Take another mendicant who says: \u2018I\u2019ve developed the heart\u2019s release by equanimity. \u2026 Yet somehow desire still occupies my mind.\u2019 They should be told, \u2018Not so, venerable! \u2026 For it is the heart\u2019s release by equanimity that is the escape from desire.\u2019 Take another mendicant who says: \u2018I\u2019ve developed the signless release of the heart. \u2026 Yet somehow my consciousness still follows after signs.\u2019 They should be told, \u2018Not so, venerable! \u2026 For it is the signless release of the heart that is the escape from all signs.\u2019 Take another mendicant who says: \u2018I\u2019m rid of the conceit \u201cI am\u201d. And I don\u2019t regard anything as \u201cI am this\u201d. Yet somehow the dart of doubt and indecision still occupies my mind.\u2019 They should be told, \u2018Not so, venerable! Don\u2019t say that. Don\u2019t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It\u2019s impossible, reverend, it cannot happen that the conceit \u201cI am\u201d has been done away with, and nothing is regarded as \u201cI am this\u201d, yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit \u201cI am\u201d that is the escape from the dart of doubt and indecision.\u2019 <b>What six things should be produced?</b> Six consistent responses. A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears \u2026 Smelling an odor with their nose \u2026 Tasting a flavor with their tongue \u2026 Encountering a touch with their body \u2026 Knowing an idea with their mind, they\u2019re neither happy nor sad. They remain equanimous, mindful and aware. <b>What six things should be directly known?</b> Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection. <b>What six things should be realized?</b> Six direct knowledges. A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. They understand the minds of other beings and individuals, having encompassed them with their own mind. They recollect many kinds of past lives, with features and details. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn\u2014inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. So these sixty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. 7. Groups of Seven Seven things are helpful, etc. <b>What seven things are helpful?</b> Seven riches of the noble ones: the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom. <b>What seven things should be developed?</b> Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. <b>What seven things should be completely understood?</b> Seven planes of consciousness. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity\u2019s host through the first absorption. This is the second plane of consciousness. There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity. This is the third plane of consciousness. There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. This is the fourth plane of consciousness. There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that \u2018space is infinite\u2019, they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that \u2018consciousness is infinite\u2019, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that \u2018there is nothing at all\u2019, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness. <b>What seven things should be given up?</b> Seven underlying tendencies: sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance. <b>What seven things make things worse?</b> Seven bad qualities: a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. <b>What seven things lead to distinction?</b> Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise. <b>What seven things are hard to comprehend?</b> Seven aspects of the teachings of the true persons: a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals. <b>What seven things should be produced?</b> Seven perceptions: the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. <b>What seven things should be directly known?</b> Seven qualifications for graduation. A mendicant has a keen enthusiasm to undertake the training \u2026 to examine the teachings \u2026 to get rid of desires \u2026 for retreat \u2026 to rouse up energy \u2026 for mindfulness and alertness \u2026 to penetrate theoretically. And they don\u2019t lose these desires in the future. <b>What seven things should be realized?</b> Seven powers of one who has ended the defilements. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: \u2018My defilements have ended.\u2019 Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. \u2026 Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They\u2019re withdrawn, loving renunciation, and have totally eliminated defiling influences. \u2026 Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. \u2026 Furthermore, a mendicant with defilements ended has well developed the five faculties. \u2026 Furthermore, a mendicant with defilements ended has well developed the seven awakening factors. \u2026 Furthermore, a mendicant with defilements ended has well developed the noble eightfold path. \u2026 This is a power that a mendicant who has ended the defilements relies on to claim: \u2018My defilements have ended.\u2019 So these seventy things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. The first recitation section is complete. 8. Groups of Eight Eight things are helpful, etc. <b>What eight things are helpful?</b> There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired. What eight? It\u2019s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher\u2019s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause. When a mendicant lives relying on the Teacher or a spiritual companion in a teacher\u2019s role\u2014with a keen sense of conscience and prudence for them, with warmth and respect\u2014from time to time they go and ask them questions: \u2018Why, sir, does it say this? What does that mean?\u2019 Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause. After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause. Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they\u2019ve undertaken. This is the fourth cause. Furthermore, a mendicant is very learned, remembering and keeping what they\u2019ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that\u2019s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. This is the fifth cause. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause. Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is the seventh cause. Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates. \u2018Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.\u2019 This is the eighth cause. <b>What eight things should be developed?</b> The noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. <b>What eight things should be completely understood?</b> Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain. <b>What eight things should be given up?</b> Eight wrong ways: wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. <b>What eight things make things worse?</b> Eight grounds for laziness. Firstly, a mendicant has some work to do. They think: \u2018I have some work to do. But while doing it my body will get tired. I\u2019d better have a lie down.\u2019 They lie down, and don\u2019t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness. Furthermore, a mendicant has done some work. They think: \u2018I\u2019ve done some work. But while working my body got tired. I\u2019d better have a lie down.\u2019 They lie down, and don\u2019t rouse energy \u2026 This is the second ground for laziness. Furthermore, a mendicant has to go on a journey. They think: \u2018I have to go on a journey. But while walking my body will get tired. I\u2019d better have a lie down.\u2019 They lie down, and don\u2019t rouse energy \u2026 This is the third ground for laziness. Furthermore, a mendicant has gone on a journey. They think: \u2018I\u2019ve gone on a journey. But while walking my body got tired. I\u2019d better have a lie down.\u2019 They lie down, and don\u2019t rouse energy \u2026 This is the fourth ground for laziness. Furthermore, a mendicant has wandered for alms, but they didn\u2019t get to fill up on as much food as they like, coarse or fine. They think: \u2018I\u2019ve wandered for alms, but I didn\u2019t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I\u2019d better have a lie down.\u2019\u2026 This is the fifth ground for laziness. Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: \u2018I\u2019ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy, unfit for work, like I\u2019ve just eaten a load of beans. I\u2019d better have a lie down.\u2019\u2026 They lie down, and don\u2019t rouse energy \u2026 This is the sixth ground for laziness. Furthermore, a mendicant feels a little sick. They think: \u2018I feel a little sick. Lying down would be good for me. I\u2019d better have a lie down.\u2019 They lie down, and don\u2019t rouse energy \u2026 This is the seventh ground for laziness. Furthermore, a mendicant has recently recovered from illness. They think: \u2018I\u2019ve recently recovered from illness. My body is weak and unfit for work. I\u2019d better have a lie down.\u2019 They lie down, and don\u2019t rouse energy \u2026 This is the eighth ground for laziness. <b>What eight things lead to distinction?</b> Eight grounds for arousing energy. Firstly, a mendicant has some work to do. They think: \u2018I have some work to do. While working it\u2019s not easy to focus on the instructions of the Buddhas. I\u2019d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\u2019 They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy. Furthermore, a mendicant has done some work. They think: \u2018I\u2019ve done some work. While I was working I wasn\u2019t able to focus on the instructions of the Buddhas. I\u2019d better preemptively rouse up energy.\u2019\u2026 This is the second ground for arousing energy. Furthermore, a mendicant has to go on a journey. They think: \u2018I have to go on a journey. While walking it\u2019s not easy to focus on the instructions of the Buddhas. I\u2019d better preemptively rouse up energy.\u2019\u2026 This is the third ground for arousing energy. Furthermore, a mendicant has gone on a journey. They think: \u2018I\u2019ve gone on a journey. While I was walking I wasn\u2019t able to focus on the instructions of the Buddhas. I\u2019d better preemptively rouse up energy.\u2019\u2026 This is the fourth ground for arousing energy. Furthermore, a mendicant has wandered for alms, but they didn\u2019t get to fill up on as much food as they like, coarse or fine. They think: \u2018I\u2019ve wandered for alms, but I didn\u2019t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I\u2019d better preemptively rouse up energy.\u2019\u2026 This is the fifth ground for arousing energy. Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: \u2018I\u2019ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I\u2019d better preemptively rouse up energy.\u2019\u2026 This is the sixth ground for arousing energy. Furthermore, a mendicant feels a little sick. They think: \u2018I feel a little sick. It\u2019s possible this illness will worsen. I\u2019d better preemptively rouse up energy.\u2019\u2026 This is the seventh ground for arousing energy. Furthermore, a mendicant has recently recovered from illness. They think: \u2018I\u2019ve recently recovered from illness. It\u2019s possible the illness will come back. I\u2019d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.\u2019 They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy. <b>What eight things are hard to comprehend?</b> Eight lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But that individual has been reborn in hell. This is the first lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world \u2026 But that individual has been reborn in the animal realm. This is the second lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world \u2026 But that individual has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world \u2026 But that individual has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world \u2026 But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world \u2026 And an individual is reborn in a central country. But they have wrong view and distorted perspective: \u2018There\u2019s no meaning in giving, sacrifice, or offerings. There\u2019s no fruit or result of good and bad deeds. There\u2019s no afterlife. There\u2019s no such thing as mother and father, or beings that are reborn spontaneously. And there\u2019s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.\u2019 This is the sixth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world \u2026 And an individual is reborn in a central country. But they\u2019re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said. This is the seventh lost opportunity for spiritual practice. Furthermore, a Realized One has not arisen in the world \u2026 so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is reborn in a central country. And they\u2019re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the eighth lost opportunity for spiritual practice. <b>What eight things should be produced?</b> Eight thoughts of a great man. \u2018This teaching is for those of few wishes, not those of many wishes. It\u2019s for the contented, not those who lack contentment. It\u2019s for the secluded, not those who enjoy company. It\u2019s for the energetic, not the lazy. It\u2019s for the mindful, not the unmindful. It\u2019s for those with immersion, not those without immersion. It\u2019s for the wise, not the witless. This teaching is for those who don\u2019t enjoy proliferating, not for those who enjoy proliferating.\u2019 <b>What eight things should be directly known?</b> Eight dimensions of mastery. Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: \u2018I know and see.\u2019 This is the first dimension of mastery. Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: \u2018I know and see.\u2019 This is the second dimension of mastery. Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: \u2018I know and see.\u2019 This is the third dimension of mastery. Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: \u2018I know and see.\u2019 This is the fourth dimension of mastery. Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance. They\u2019re like a flax flower that\u2019s blue, with blue color and blue appearance. Or a cloth from Varanasi that\u2019s smoothed on both sides, blue, with blue color and blue appearance. Mastering them, they perceive: \u2018I know and see.\u2019 This is the fifth dimension of mastery. Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance. They\u2019re like a champak flower that\u2019s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that\u2019s smoothed on both sides, yellow, with yellow color and yellow appearance. Mastering them, they perceive: \u2018I know and see.\u2019 This is the sixth dimension of mastery. Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance. They\u2019re like a scarlet mallow flower that\u2019s red, with red color and red appearance. Or a cloth from Varanasi that\u2019s smoothed on both sides, red, with red color and red appearance. Mastering them, they perceive: \u2018I know and see.\u2019 This is the seventh dimension of mastery. Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance. They\u2019re like the morning star that\u2019s white, with white color and white appearance. Or a cloth from Varanasi that\u2019s smoothed on both sides, white, with white color and white appearance. Mastering them, they perceive: \u2018I know and see.\u2019 This is the eighth dimension of mastery. <b>What eight things should be realized?</b> Eight liberations. Having physical form, they see forms. This is the first liberation. Not perceiving physical form internally, someone see forms externally. This is the second liberation. They\u2019re focused only on beauty. This is the third liberation. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that \u2018space is infinite\u2019, they enter and remain in the dimension of infinite space. This is the fourth liberation. Going totally beyond the dimension of infinite space, aware that \u2018consciousness is infinite\u2019, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. Going totally beyond the dimension of infinite consciousness, aware that \u2018there is nothing at all\u2019, they enter and remain in the dimension of nothingness. This is the sixth liberation. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. 9. Groups of Nine Nine things are helpful, etc. <b>What nine things are helpful?</b> Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you\u2019re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you\u2019re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you\u2019re freed. <b>What nine things should be developed?</b> Nine factors of trying to be pure. The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom. <b>What nine things should be completely understood?</b> Nine abodes of sentient beings. There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first abode of sentient beings. There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the Divinity\u2019s host through the first absorption. This is the second abode of sentient beings. There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity. This is the third abode of sentient beings. There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. This is the fourth abode of sentient beings. There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings. This is the fifth abode of sentient beings. There are sentient beings that have gone totally beyond perceptions of form. With the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that \u2018space is infinite\u2019, they have been reborn in the dimension of infinite space. This is the sixth abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that \u2018consciousness is infinite\u2019, they have been reborn in the dimension of infinite consciousness. This is the seventh abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that \u2018there is nothing at all\u2019, they have been reborn in the dimension of nothingness. This is the eighth abode of sentient beings. There are sentient beings that have gone totally beyond the dimension of nothingness. They have been reborn in the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings. <b>What nine things should be given up?</b> Nine things rooted in craving. Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, backbiting, and lies. <b>What nine things make things worse?</b> Nine grounds for resentment. Thinking: \u2018They did wrong to me,\u2019 you harbor resentment. Thinking: \u2018They are doing wrong to me\u2019 \u2026 \u2018They will do wrong to me\u2019 \u2026 \u2018They did wrong by someone I love\u2019 \u2026 \u2018They are doing wrong by someone I love\u2019 \u2026 \u2018They will do wrong by someone I love\u2019 \u2026 \u2018They helped someone I dislike\u2019 \u2026 \u2018They are helping someone I dislike\u2019 \u2026 Thinking: \u2018They will help someone I dislike,\u2019 you harbor resentment. <b>What nine things lead to distinction?</b> Nine ways to get rid of resentment. Thinking: \u2018They did wrong to me, but what can I possibly do?\u2019 you get rid of resentment. Thinking: \u2018They are doing wrong to me \u2026\u2019 \u2026 \u2018They will do wrong to me \u2026\u2019 \u2026 \u2018They did wrong by someone I love \u2026\u2019 \u2026 \u2018They are doing wrong by someone I love \u2026\u2019 \u2026 \u2018They will do wrong by someone I love \u2026\u2019 \u2026 \u2018They helped someone I dislike \u2026\u2019 \u2026 \u2018They are helping someone I dislike \u2026\u2019 \u2026 Thinking: \u2018They will help someone I dislike, but what can I possibly do?\u2019 you get rid of resentment. <b>What nine things are hard to comprehend?</b> Nine kinds of diversity. Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains. <b>What nine things should be produced?</b> Nine perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. <b>What nine things should be directly known?</b> Nine progressive meditations. A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption \u2026 second absorption \u2026 third absorption \u2026 fourth absorption. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that \u2018space is infinite\u2019, they enter and remain in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that \u2018consciousness is infinite\u2019, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that \u2018there is nothing at all\u2019, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. <b>What nine things should be realized?</b> Nine progressive cessations. For someone who has attained the first absorption, sensual perceptions have ceased. For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased. For someone who has attained the third absorption, rapture has ceased. For someone who has attained the fourth absorption, breathing has ceased. For someone who has attained the dimension of infinite space, the perception of form has ceased. For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased. For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased. For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. For someone who has attained the cessation of perception and feeling, perception and feeling have ceased. So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One. 10. Groups of Ten Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized. <b>What ten things are helpful?</b> Ten qualities that serve as protector. First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they\u2019ve undertaken. This is a quality that serves as protector. Furthermore, a mendicant is learned. This too is a quality that serves as protector. Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector. Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They\u2019re patient, and take instruction respectfully. This too is a quality that serves as protector. Furthermore, a mendicant is deft and tireless in a diverse spectrum of duties for their spiritual companions, understanding how to go about things in order to complete and organize the work. This too is a quality that serves as protector. Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training. This too is a quality that serves as protector. Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. This too is a quality that serves as protector. Furthermore, a mendicant is energetic. This too is a quality that serves as protector. Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector. <b>What ten things should be developed?</b> Ten universal dimensions of meditation. Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal water \u2026 the meditation on universal fire \u2026 the meditation on universal air \u2026 the meditation on universal blue \u2026 the meditation on universal yellow \u2026 the meditation on universal red \u2026 the meditation on universal white \u2026 the meditation on universal space \u2026 They perceive the meditation on universal consciousness above, below, across, undivided and limitless. <b>What ten things should be completely understood?</b> Ten sense fields: eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches. <b>What ten things should be given up?</b> Ten wrong ways: wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. <b>What ten things make things worse?</b> Ten ways of doing unskillful deeds: killing living creatures, stealing, and sexual misconduct; speech that\u2019s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view. <b>What ten things lead to distinction?</b> Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that\u2019s false, divisive, harsh, or nonsensical; contentment, good will, and right view. <b>What ten things are hard to comprehend?</b> Ten abodes of the noble ones. A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. And how has a mendicant given up five factors? It\u2019s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. That\u2019s how a mendicant has given up five factors. And how does a mendicant possess six factors? A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears \u2026 Smelling an odor with their nose \u2026 Tasting a flavor with their tongue \u2026 Encountering a touch with their body \u2026 Knowing an idea with their mind, they\u2019re neither happy nor sad. They remain equanimous, mindful and aware. That\u2019s how a mendicant possesses six factors. And how does a mendicant have a single guard? It\u2019s when a mendicant\u2019s heart is guarded by mindfulness. That\u2019s how a mendicant has a single guard. And how does a mendicant have four supports? After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things. That\u2019s how a mendicant has four supports. And how has a mendicant cast aside idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these. That\u2019s how a mendicant has cast aside idiosyncratic interpretations of the truth. And how has a mendicant totally given up searching? It\u2019s when they\u2019ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That\u2019s how a mendicant has totally given up searching. And how does a mendicant have unsullied intentions? It\u2019s when they\u2019ve given up sensual, malicious, and cruel intentions. That\u2019s how a mendicant has unsullied intentions. And how has a mendicant stilled the physical process? With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That\u2019s how a mendicant has stilled the physical process. And how is a mendicant well freed in mind? It\u2019s when a mendicant\u2019s mind is freed from greed, hate, and delusion. That\u2019s how a mendicant is well freed in mind. And how is a mendicant well freed by wisdom? It\u2019s when a mendicant understands: \u2018I\u2019ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they\u2019re unable to arise in the future.\u2019 That\u2019s how a mendicant\u2019s mind is well freed by wisdom. <b>What ten things should be produced?</b> Ten perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation. <b>What ten things should be directly known?</b> Ten grounds for wearing away. For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. For one of right intention, wrong intention is worn away. \u2026 For one of right speech, wrong speech is worn away. \u2026 For one of right action, wrong action is worn away. \u2026 For one of right livelihood, wrong livelihood is worn away. \u2026 For one of right effort, wrong effort is worn away. \u2026 For one of right mindfulness, wrong mindfulness is worn away. \u2026 For one of right immersion, wrong immersion is worn away. \u2026 For one of right knowledge, wrong knowledge is worn away. \u2026 For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away. <b>What ten things should be realized?</b> Ten qualities of an adept: an adept\u2019s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.\u201d That is what Venerable S\u0101riputta said. Satisfied, the mendicants approved what S\u0101riputta said. The Long Discourses are complete.","title":"Up to Ten","tradition":"Digha Nikaya","translated_text":null,"word_count":9127}