DN 33 · Saṅgīti Sutta — the register of doctrinal groups

There are sentient beings who desire what is present. They fall under the sway of presently arisen sensual pleasures. Namely, humans, some gods, and some beings in the underworld.

This is the first kind of sensual rebirth.

There are sentient beings who desire to create. Having repeatedly created, they fall under the sway of sensual pleasures. Namely, the gods who love to create.

This is the second kind of sensual rebirth.

There are sentient beings who desire what is created by others. They fall under the sway of sensual pleasures created by others. Namely, the gods who control what is created by others.

This is the third kind of sensual rebirth.

There are sentient beings who, having repeatedly given rise to it, dwell in pleasure. Namely, the gods of the Divinity’s host.

This is the first pleasant rebirth.

There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.

Every so often they feel inspired to exclaim:

‘Oh, what bliss! Oh, what bliss!’ Namely, the gods of streaming radiance.

This is the second pleasant rebirth.

There are sentient beings who are drenched, steeped, filled, and soaked with pleasure.

Since they’re truly content, they experience pleasure. Namely, the gods of universal beauty.

This is the third pleasant rebirth.

A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are completed by development.

A mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort.

They develop the basis of psychic power that has immersion due to mental development, and active effort.

They develop the basis of psychic power that has immersion due to energy, and active effort.

They develop the basis of psychic power that has immersion due to inquiry, and active effort.

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, personally experiencing 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.

There is a way of developing immersion further that leads to blissful meditation in this life.

There is a way of developing immersion further that leads to gaining knowledge and vision.

There is a way of developing immersion further that leads to mindfulness and awareness.

There is a way of developing immersion further that leads to the ending of defilements.

And what is the way of developing immersion further that leads to blissful meditation in this life?

It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

second absorption …

fourth absorption.

This is the way of developing immersion further that leads to blissful meditation in this life.

And what is the way of developing immersion further that leads to gaining knowledge and vision?

A mendicant applies their mind to the perception of light, focusing on the perception of day regardless of whether it’s night or day.

And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.

This is the way of developing immersion further that leads to gaining knowledge and vision.

And what is the way of developing immersion further that leads to mindfulness and awareness?

A mendicant knows feelings as they arise, as they remain, and as they go away.

They know perceptions as they arise, as they remain, and as they go away.

They know thoughts as they arise, as they remain, and as they go away.

This is the way of developing immersion further that leads to mindfulness and awareness.

And what is the way of developing immersion further that leads to the ending of defilements?

A mendicant meditates observing rise and fall in the five grasping aggregates.

‘Such is form, such is the origin of form, such is the ending of form.

Such are feelings …

perceptions …

choices …

consciousness, such is the origin of consciousness, such is the ending of consciousness.’

This is the way of developing immersion further that leads to the ending of defilements.

A mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

They meditate spreading a heart full of compassion …

rejoicing …

equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

A mendicant, going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains 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.

A mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down.

A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

Furthermore, a mendicant is content with any kind of almsfood …

Furthermore, a mendicant is content with any kind of lodgings …

Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation.

A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition.

The efforts to restrain, to give up, to develop, and to preserve.

And what is the effort to restrain?

When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.

If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

When they hear a sound with their ears …

When they smell an odor with their nose …

When they taste a flavor with their tongue …

When they feel a touch with their body …

When they know an idea with their mind, they don’t get caught up in the features and details.

If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

This is called the effort to restrain.

And what is the effort to give up?

It’s when a mendicant doesn’t tolerate a sensual,

malicious,

or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it.

They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.

This is called the effort to give up.

And what is the effort to develop?

It’s when a mendicant develops the awakening factors of mindfulness,

investigation of principles,

energy,

rapture,

tranquility,

immersion,

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.

This is called the effort to develop.

And what is the effort to preserve?

It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.

This is called the effort to preserve.

A noble disciple has experiential confidence in the Buddha:

‘That 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.’

They have experiential confidence in the teaching:

‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’

They have experiential confidence in the Saṅgha:

‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.’

And a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.

As long as consciousness continues, it gets involved with form, supported by form, established on form. And with a sprinkle of relishing, it grows, increases, and matures.

Or consciousness gets involved with feeling …

Or consciousness gets involved with perception …

Or as long as consciousness continues, it gets involved with choices, supported by choices, established on choices. And with a sprinkle of relishing, it grows, increases, and matures.

Someone is unaware when conceived in their mother’s womb, unaware as they remain there, and unaware as they emerge. This is the first kind of conception.

Furthermore, someone is aware when conceived in their mother’s womb, but unaware as they remain there, and unaware as they emerge. This is the second kind of conception.

Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, but unaware as they emerge. This is the third kind of conception.

Furthermore, someone is aware when conceived in their mother’s womb, aware as they remain there, and aware as they emerge. This is the fourth kind of conception.

One individual mortifies themselves, committed to the practice of mortifying themselves.

One individual mortifies others, committed to the practice of mortifying others.

One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.

One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.

They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.

loss of relatives, wealth, health, ethics, and view.

It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.

endowment with relatives, wealth, health, ethics, and view.

It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.

Firstly, an unethical person loses great wealth on account of negligence.

This is the first drawback.

Furthermore, an unethical person gets a bad reputation.

This is the second drawback.

Furthermore, an unethical person enters any kind of assembly timid and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

This is the third drawback.

Furthermore, an unethical person feels lost when they die.

This is the fourth drawback.

Furthermore, an unethical person, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell.

This is the fifth drawback.

Firstly, an ethical person gains great wealth on account of diligence.

This is the first benefit.

Furthermore, an ethical person gets a good reputation.

This is the second benefit.

Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics.

This is the third benefit.

Furthermore, an ethical person dies not feeling lost.

This is the fourth benefit.

Furthermore, when an ethical person’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.

This is the fifth benefit.

A mendicant has faith in the Realized One’s awakening:

‘That 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.’

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’re 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’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities.

They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first kind of hard-heartedness.

Furthermore, a mendicant has doubts about the teaching …

the Saṅgha …

the training …

A mendicant is angry and upset with their spiritual companions, resentful and closed off.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth kind of hard-heartedness.

Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

This is the first shackle of the heart.

Furthermore, a mendicant isn’t free of greed for the body …

They’re not free of greed for form …

They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing …

They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’

This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.

This is the fifth shackle of the heart.

Take a case where 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’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t 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 …

But when they focus on good will, their mind leaps forth …

Their mind is in a good state … well detached from ill will.

They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t 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 …

But when they focus on compassion, their mind leaps forth …

Their mind is in a good state … well detached from harming.

They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t 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 …

But when they focus on the formless, their mind leaps forth …

Their mind is in a good state … well detached from forms.

They’re freed from the distressing and feverish defilements that arise because of form, so they don’t 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’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling.

This is how the escape from substantial reality is explained.

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. …

Or the mendicant rehearses the teaching in detail as they learned and memorized it. …

Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. …

Or 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.

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 brings one who practices 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.

Firstly, a mendicant is irritable and acrimonious.

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 suffering 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.

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.’

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.

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 streaming radiance.

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.

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.

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.

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.’

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!’

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 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.

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

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.

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.

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.

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.

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 streaming radiance.

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.

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.

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.

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, personally experiencing 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.

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.

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.

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.

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.

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 … Feeling 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 gets rid of 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.