Reciting in Concert (DN33)

6. Sixes

There are teachings grouped by six that have been rightly explained by the Buddha.

You should all recite these in concert.

What are the teachings grouped by six?

Six interior sense fields:

eye, ear, nose, tongue, body, and mind.

Six exterior sense fields:

sights, sounds, smells, tastes, touches, and ideas.

Six classes of consciousness:

eye, ear, nose, tongue, body, and mind consciousness.

Six classes of contact:

contact through the eye, ear, nose, tongue, body, and mind.

Six classes of feeling:

feeling born of contact through the eye, ear, nose, tongue, body, and mind.

Six classes of perception:

perceptions of sights, sounds, smells, tastes, touches, and ideas.

Six bodies of intention:

intention regarding sights, sounds, smells, tastes, touches, and ideas.

Six classes of craving:

craving for sights, sounds, smells, tastes, touches, and ideas.

Six kinds of disrespect:

A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.⁹⁸

Six kinds of respect:

A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.⁹⁹

Six preoccupations with happiness:

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness.

Hearing a sound with their ears …

Smelling an odor with their nose …

Tasting a flavor with their tongue …

Encountering a touch with their body …

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for happiness.¹⁰⁰

Six preoccupations with sadness:

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for sadness. …

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for sadness.

Six preoccupations with equanimity:

Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for equanimity. …

Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for equanimity.

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, both in public and in private.

This too is a warm-hearted quality.

Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private.

This too is a warm-hearted quality.

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.

This too is a warm-hearted quality.

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.

This too is a warm-hearted quality.

They live 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 too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.¹⁰¹

Six roots of dispute:

Firstly, a mendicant is irritable and acrimonious.¹⁰²

Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training.

They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, for the harm, detriment, and suffering of gods and humans.

If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.

If you don’t see it, you should practice so that it doesn’t come up in the future.

That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

Furthermore, a mendicant is offensive and contemptuous …

They’re jealous and stingy …

They’re devious and deceitful …

They have corrupt wishes and wrong view …

They’re attached to their own views, holding them tight, and refusing to let go.

If you see such a root of dispute in yourselves or others, you should try to give up this bad thing.

If you don’t see it, you should practice so that it doesn’t come up in the future.

That’s how to give up this bad root of dispute, so it doesn’t come up in the future.

Six elements:

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

Six elements of escape:

Take a mendicant who says:

‘I’ve developed the heart’s release by love. I’ve 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.’

They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented,

yet somehow ill will still occupies the mind.

For it is the heart’s release by love that is the escape from ill will.’

Take another mendicant who says:

‘I’ve developed the heart’s release by compassion. I’ve 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.’

They should be told, ‘Not so, venerable! …

For it is the heart’s release by compassion that is the escape from thoughts of harming.’

Take another mendicant who says:

‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

Yet somehow discontent still occupies my mind.’

They should be told, ‘Not so, venerable! …

For it is the heart’s release by rejoicing that is the escape from discontent.’

Take another mendicant who says:

‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

Yet somehow desire still occupies my mind.’

They should be told, ‘Not so, venerable! …

For it is the heart’s release by equanimity that is the escape from desire.’

Take another mendicant who says:

‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it.

Yet somehow my consciousness still follows after signs.’

They should be told, ‘Not so, venerable! …

For it is the signless release of the heart that is the escape from all signs.’

Take another mendicant who says:

‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”.

Yet somehow the dart of doubt and indecision still occupies my mind.’

They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”,

yet somehow the dart of doubt and indecision still occupy the mind.

For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’¹⁰³

Six unsurpassable things:

the unsurpassable seeing, listening, acquisition, training, service, and recollection.¹⁰⁴

Six topics for recollection:

the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.

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 … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …

Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.¹⁰⁵

Six classes of rebirth:

Someone born into a dark class gives rise to a dark result.

Someone born into a dark class gives rise to a bright result.

Someone born into a dark class gives rise to extinguishment, which is neither dark nor bright.

Someone born into a bright class gives rise to a bright result.

Someone born into a bright class gives rise to a dark result.

Someone born into a bright class gives rise to extinguishment, which is neither dark nor bright.¹⁰⁶

Six perceptions that help penetration:

the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.¹⁰⁷

These are the teachings grouped by six that have been rightly explained by the Buddha.

You should all recite these in concert.

7. Sevens

There are teachings grouped by seven that have been rightly explained by the Buddha.

You should all recite these in concert.

What are the teachings grouped by seven?

Seven riches of the noble ones:

the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.¹⁰⁸

Seven awakening factors:

mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.

Seven prerequisites for immersion:

right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.¹⁰⁹

Seven bad qualities:

a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.¹¹⁰

Seven good qualities:

a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.¹¹¹

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.¹¹²

Seven qualifications for graduation:

A mendicant has a keen enthusiasm to undertake the training …

to examine the teachings …

to get rid of desires …

for retreat …

to rouse up energy …

for mindfulness and alertness …

to penetrate theoretically. And they don’t lose these desires in the future.¹¹³

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.¹¹⁴

Seven powers:

faith, energy, conscience, prudence, mindfulness, immersion, and wisdom.¹¹⁵

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’s 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 ‘space is infinite’, 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 ‘consciousness is infinite’, 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 ‘there is nothing at all’, they have been reborn in the dimension of nothingness.

This is the seventh plane of consciousness.¹¹⁶

Seven individuals worthy of a religious donation:

one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith.

Seven underlying tendencies:

sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.

Seven fetters:

attraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance.

Seven means of settling any disciplinary issues that might arise:

Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass.¹¹⁷

These are the teachings grouped by seven that have been rightly explained by the Buddha.

You should all recite these in concert.

The second recitation section is complete.

8. Eights

There are teachings grouped by eight that have been rightly explained by the Buddha.

You should all recite these in concert.

What are the teachings grouped by eight?

Eight wrong ways:

wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.

Eight right ways:

right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Eight individuals worthy of a religious donation:

The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection.

Eight grounds for laziness:

Firstly, a mendicant has some work to do.

They think:

‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’

They lie down, and don’t 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:

‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’

They lie down, and don’t rouse energy …

This is the second ground for laziness.

Furthermore, a mendicant has to go on a journey.

They think:

‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’

They lie down, and don’t rouse energy …

This is the third ground for laziness.

Furthermore, a mendicant has gone on a journey.

They think:

‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’

They lie down, and don’t rouse energy …

This is the fourth ground for laziness.

Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.

They think:

‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’

They lie down, and don’t rouse energy …

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:

‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’

They lie down, and don’t rouse energy …

This is the sixth ground for laziness.

Furthermore, a mendicant feels a little sick.

They think:

‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’

They lie down, and don’t rouse energy …

This is the seventh ground for laziness.

Furthermore, a mendicant has recently recovered from illness.

They think:

‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’

They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

This is the eighth ground for laziness.¹¹⁸

Eight grounds for arousing energy:

Firstly, a mendicant has some work to do.

They think:

‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

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:

‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

They rouse up energy …

This is the second ground for arousing energy.

Furthermore, a mendicant has to go on a journey.

They think:

‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

They rouse up energy …

This is the third ground for arousing energy.

Furthermore, a mendicant has gone on a journey.

They think:

‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’

They rouse up energy …

This is the fourth ground for arousing energy.

Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine.

They think:

‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’

They rouse up energy …

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:

‘I’ve 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’d better preemptively rouse up energy.’

They rouse up energy …

This is the sixth ground for arousing energy.

Furthermore, a mendicant feels a little sick.

They think:

‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’

They rouse up energy …

This is the seventh ground for arousing energy.

Furthermore, a mendicant has recently recovered from illness.

They think:

‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’

They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

This is the eighth ground for arousing energy.

Eight reasons to give:

Someone might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’¹¹⁹

Eight rebirths by giving:

First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

Whatever they give they expect back.

They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation.

They think:

‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats or brahmins or householders!’¹²⁰

They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.¹²¹

But I say that this is only for those of ethical conduct, not for the unethical.

The heart’s wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins.

Whatever they give they expect back.

And they’ve heard:¹²²

‘The gods of the four great kings are long-lived, beautiful, and very happy.’

They think:

‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the four great kings!’

They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

But I say that this is only for those of ethical conduct, not for the unethical.

The heart’s wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins.

Whatever they give they expect back.

And they’ve heard:

‘The gods of the thirty-three …

the gods of Yama …

the joyful gods …

the gods who love to create …

the gods who control what is created by others are long-lived, beautiful, and very happy.’

They think:

‘If only, when my body breaks up, after death, I would be reborn in the company of the gods who control what is created by others!’

They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

But I say that this is only for those of ethical conduct, not for the unethical.

The heart’s wish of an ethical person succeeds because of their purity.

Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.

Whatever they give they expect back.

And they’ve heard:

‘The gods of the Divinity’s host are long-lived, beautiful, and very happy.’

They think:

‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the Divinity’s host!’

They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to rebirth there.

But I say that this is only for those of ethical conduct, not for the unethical.

And for those free of desire, not those with desire.¹²³

The heart’s wish of an ethical person succeeds because of their freedom from desire.¹²⁴

Eight assemblies:

the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities.¹²⁵

Eight worldly conditions:

gain and loss, fame and disgrace, blame and praise, pleasure and pain.¹²⁶

Eight dimensions of mastery:

Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

This is the first dimension of mastery.

Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

This is the second dimension of mastery.

Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

This is the third dimension of mastery.

Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

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’re like a flax flower that’s blue, with blue color and blue appearance. Or a cloth from Varanasi that’s smoothed on both sides, blue, with blue color and blue appearance.

Mastering them, they perceive: ‘I know and see.’

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’re like a champak flower that’s yellow, with yellow color and yellow appearance. Or a cloth from Varanasi that’s smoothed on both sides, yellow, with yellow color and yellow appearance.

Mastering them, they perceive: ‘I know and see.’

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’re like a scarlet mallow flower that’s red, with red color and red appearance. Or a cloth from Varanasi that’s smoothed on both sides, red, with red color and red appearance.

Mastering them, they perceive: ‘I know and see.’

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’re like the morning star that’s white, with white color and white appearance. Or a cloth from Varanasi that’s smoothed on both sides, white, with white color and white appearance.

Mastering them, they perceive: ‘I know and see.’

This is the eighth dimension of mastery.¹²⁷

Eight liberations:

Having physical form, they see forms.

This is the first liberation.

Not perceiving physical form internally, they see forms externally.

This is the second liberation.

They’re 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 ‘space is infinite’, 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 ‘consciousness is infinite’, 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 ‘there is nothing at all’, 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.¹²⁸

These are the teachings grouped by eight that have been rightly explained by the Buddha.

You should all recite these in concert.

9. Nines

There are teachings grouped by nine that have been rightly explained by the Buddha.

You should all recite these in concert.

What are the teachings grouped by nine?

Nine grounds for resentment:

Thinking: ‘They did wrong to me,’ you harbor resentment.

Thinking: ‘They are doing wrong to me’ …

‘They will do wrong to me’ …

‘They did wrong by someone I love’ …

‘They are doing wrong by someone I love’ …

‘They will do wrong by someone I love’ …

‘They helped someone I dislike’ …

‘They are helping someone I dislike’ …

Thinking: ‘They will help someone I dislike,’ you harbor resentment.¹²⁹

Nine ways to get rid of resentment:

Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.

Thinking: ‘They are doing wrong to me …’ …

‘They will do wrong to me …’ …

‘They did wrong by someone I love …’ …

‘They are doing wrong by someone I love …’ …

‘They will do wrong by someone I love …’ …

‘They helped someone I dislike …’ …

‘They are helping someone I dislike …’ …

Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

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’s 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 ‘space is infinite’, 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 ‘consciousness is infinite’, 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 ‘there is nothing at all’, 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.¹³⁰

Nine 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 …

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 …

But an 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 …

But that individual has been reborn among the titans.

This is the fourth lost opportunity for spiritual practice.

Furthermore, a Realized One has arisen in the world …

But that individual has been reborn in one of the long-lived orders of gods.

This is the fifth lost opportunity for spiritual practice.

Furthermore, a Realized One has arisen in the world …

But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.¹³¹

This is the sixth lost opportunity for spiritual practice.

Furthermore, a Realized One has arisen in the world …

And an individual is reborn in a central country. But they have wrong view and distorted perspective:

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’

This is the seventh lost opportunity for spiritual practice.

Furthermore, a Realized One has arisen in the world …

And an individual is reborn in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said.

This is the eighth lost opportunity for spiritual practice.

Furthermore, no Realized One has arisen in the world,

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’re wise, bright, clever, and able to distinguish what is well said from what is poorly said.

This is the ninth lost opportunity for spiritual practice.¹³²

Nine progressive meditations:

A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

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.

Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, 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.¹³³

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.¹³⁴

These are the teachings grouped by nine that have been rightly explained by the Buddha.

You should all recite these in concert.

10. Tens

There are teachings grouped by ten that have been rightly explained by the Buddha.

You should all recite these in concert.

What are the teachings grouped by ten?

Ten qualities that serve as protector:

Firstly, 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’ve undertaken.

This is a quality that serves as protector.

Furthermore, a mendicant is very learned, remembering and keeping what they’ve 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’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

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’re 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 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 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.¹³⁵

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.¹³⁶

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 …

the meditation on universal fire …

the meditation on universal air …

the meditation on universal blue …

the meditation on universal yellow …

the meditation on universal red …

the meditation on universal white …

the meditation on universal space …

They perceive the meditation on universal consciousness above, below, across, undivided and limitless.¹³⁷

Ten ways of doing unskillful deeds:

killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view.

Ten ways of doing skillful deeds:

refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, backbiting, harsh, or nonsensical; contentment, good will, and right view.

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’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

That’s 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 … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body …

Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

That’s how a mendicant possesses six factors.

And how does a mendicant have a single guard?

It’s when a mendicant’s heart is guarded by mindfulness.

That’s 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’s 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’s how a mendicant has cast aside idiosyncratic interpretations of the truth.

And how has a mendicant totally given up searching?

It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.

That’s how a mendicant has totally given up searching.

And how does a mendicant have unsullied intentions?

It’s when they’ve given up sensual, malicious, and cruel intentions.

That’s how a mendicant has unsullied intentions.

And how has a mendicant stilled the physical process?

It’s when, 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’s how a mendicant has stilled the physical process.

And how is a mendicant well freed in mind?

It’s when a mendicant’s mind is freed from greed, hate, and delusion.

That’s how a mendicant is well freed in mind.

And how is a mendicant well freed by wisdom?

It’s when a mendicant understands: ‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’

That’s how a mendicant’s mind is well freed by wisdom.¹³⁸

Ten qualities of an adept:

an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.¹³⁹

Reverends, these are the teachings grouped by ten that have been rightly explained by the Buddha.

You should all recite these in concert, without disputing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.”

Then the Buddha got up and said to Venerable Sāriputta,

“Good, good, Sāriputta!

It’s good that you’ve taught this exposition of the reciting in concert.”

That is what Venerable Sāriputta said, and the Teacher concurred.

Satisfied, the mendicants approved what Sāriputta said.