DN 34 · Dasuttara Sutta — the 10×10 matrix
For every number from one to ten, the same ten tasks. The number of a group states how many parts it has — it is a canonical ordinal, not a level of difficulty. Canonical wording: DN 34 in the library (translation Ayyā Sabbamittā, public domain); editorial explanations are marked as such.
Groups of one 1 part per group — an ordinal, not a level of difficulty
Diligence in skillful qualities
Groups of one Help (What helps?) 1 part Foundation
What one thing is helpful?
Diligence in skillful qualities.
Editorial explanation Tireless care (appamāda) in what is wholesome — the one factor the Buddha names again and again as the source of everything good.
Key terms: Wholesome and unwholesome kusala / akusala Learning path: Stage 1 · The opening question Stage 5 · Hindrances and mental development
Mindfulness of the body
Groups of one Developing (What one thing should be developed?) 1 part Foundation
What one thing should be developed?
Mindfulness of the body that is full of pleasure.
Editorial explanation Mindfulness directed at the body (kāyagatāsati), carried by a sense of ease — the one practice to be developed.
Key terms: Mindfulness sati Body kāya Learning path: Stage 6 · Mindfulness and immersion
Contact accompanied by defilements
Groups of one Fully understanding (What one thing should be completely understood?) 1 part Foundation
What one thing should be completely understood?
Contact, which is accompanied by defilements and fuels grasping.
Editorial explanation The one thing to be completely understood: contact, insofar as it feeds defilements and fuels grasping — the gateway of experience.
Key terms: Contact phassa Clinging upādāna Learning path: Stage 4 · How experience arises
The conceit “I am”
Groups of one Abandoning (What one thing should be given up?) 1 part Training of the mind
What one thing should be given up?
The conceit ‘I am’.
Editorial explanation asmimāna — the subtle sense of self that remains long after coarse views are gone; the one thing to be given up.
Key terms: The conceit "I am" asmimāna Learning path: Stage 7 · Insight and letting go Stage 8 · Awakening and integration
Irrational application of mind
Groups of one Decline (What one thing makes things worse?) 1 part Foundation
What one thing makes things worse?
Irrational application of mind.
Editorial explanation ayoniso manasikāra: attention that sticks to surfaces — the one switch that sends things backwards.
Key terms: Wise use of the mind yoniso manasikāra Learning path: Stage 5 · Hindrances and mental development
Rational application of mind
Groups of one Distinction (What one thing leads to distinction?) 1 part Foundation
What one thing leads to distinction?
Rational application of mind.
Editorial explanation yoniso manasikāra: attention that asks after conditions — the one switch that leads to distinction.
Key terms: Wise use of the mind yoniso manasikāra Learning path: Stage 5 · Hindrances and mental development
Immersion of immediate result
Groups of one Hard to grasp (What one thing is hard to comprehend?) 1 part advanced canonical teaching
What one thing is hard to comprehend?
The heart’s immersion of immediate result.
Editorial explanation ānantarika-samādhi — the immersion whose fruit follows without delay; the one thing hard to comprehend.
Key terms: Immersion samādhi Learning path: Stage 6 · Mindfulness and immersion
Unshakable knowledge
Groups of one Bringing forth (What one thing should be produced?) 1 part advanced canonical teaching
What one thing should be produced?
Unshakable knowledge.
Editorial explanation akuppa-ñāṇa: the knowing that no longer wavers — the one thing to be produced.
Key terms: Wisdom paññā Learning path: Stage 8 · Awakening and integration
All beings are sustained by food
Groups of one Seeing directly (What one thing should be directly known?) 1 part Training of the mind
What one thing should be directly known?
All sentient beings are sustained by food.
Editorial explanation The one thing to be directly known: everything alive — states of mind included — persists only as long as it is fed.
Key terms: Dependent arising paṭiccasamuppāda Learning path: Stage 4 · How experience arises
Unshakable release of the heart
Groups of one Realizing (What one thing should be realized?) 1 part advanced canonical teaching
What one thing should be realized?
The unshakable release of the heart.
Editorial explanation akuppā cetovimutti — the one thing to be realized: a freedom that cannot be lost again.
Key terms: Liberation of heart cetovimutti The unconditioned nibbāna Learning path: Stage 8 · Awakening and integration
Groups of two 2 parts per group — an ordinal, not a level of difficulty
Mindfulness and situational awareness
Groups of two Help (What helps?) 2 parts Foundation
What two things are helpful?
Mindfulness and situational awareness.
Editorial explanation sati and sampajañña: being present, plus clearly knowing what one is doing — the basic pair of mental training.
Key terms: Mindfulness sati Situational awareness sampajañña Learning path: Stage 6 · Mindfulness and immersion
Serenity and discernment
Groups of two Developing (What two things should be developed?) 2 parts Foundation
What two things should be developed?
Serenity and discernment.
Editorial explanation samatha and vipassanā: calm and insight as the two qualities to be developed — they belong together, they are not alternatives.
Key terms: Serenity and insight samatha-vipassanā Learning path: Stage 6 · Mindfulness and immersion
Name and form
Groups of two Fully understanding (What two things should be completely understood?) 2 parts Training of the mind
What two things should be completely understood?
Name and form.
Editorial explanation nāmarūpa: mental naming and physical form — the two-part basic structure of experience, to be completely understood.
Key terms: Name and form nāmarūpa Learning path: Stage 4 · How experience arises
Ignorance and craving for existence
Groups of two Abandoning (What two things should be given up?) 2 parts Foundation
What two things should be given up?
Ignorance and craving for continued existence.
Editorial explanation avijjā and bhava-taṇhā: the two roots that keep the wheel turning — to be given up.
Key terms: Craving taṇhā Learning path: Stage 4 · How experience arises Stage 7 · Insight and letting go
Hard to admonish, bad friends
Groups of two Decline (What two things make things worse?) 2 parts Foundation
What two things make things worse?
Being hard to admonish and having bad friends.
Editorial explanation Being unteachable and keeping poor company — the two things that make things worse.
Key terms: Good friendship kalyāṇamittatā Learning path: Stage 3 · Living and conduct
Easy to admonish, good friends
Groups of two Distinction (What two things lead to distinction?) 2 parts Foundation
What two things lead to distinction?
Being easy to admonish and having good friends.
Editorial explanation Being teachable and keeping good friends — the two things that lead to distinction.
Key terms: Good friendship kalyāṇamittatā Learning path: Stage 3 · Living and conduct
What corrupts, what purifies
Groups of two Hard to grasp (What two things are hard to comprehend?) 2 parts advanced canonical teaching
What two things are hard to comprehend?
The causes and reasons for the corruption of sentient beings, and the causes and reasons for the purification of sentient beings.
Editorial explanation Hard to comprehend: what really corrupts beings and what really purifies them — the question of conditions in its full depth.
Key terms: Dependent arising paṭiccasamuppāda Learning path: Stage 5 · Hindrances and mental development Stage 7 · Insight and letting go
Two knowledges
Groups of two Bringing forth (What two things should be produced?) 2 parts advanced canonical teaching
What two things should be produced?
Two knowledges: knowledge of ending, and knowledge of non-arising.
Editorial explanation Knowledge of ending (khaya) and of non-arising (anuppāda) — to be produced at the end of the path.
Key terms: Wisdom paññā Learning path: Stage 8 · Awakening and integration
Conditioned and unconditioned
Groups of two Seeing directly (What two things should be directly known?) 2 parts Training of the mind
What two things should be directly known?
Two elements: the conditioned element and the unconditioned element.
Editorial explanation The two elements: saṅkhata and asaṅkhata — to be directly known is that there are both.
Key terms: The unconstructed asaṅkhata Learning path: Stage 8 · Awakening and integration
Knowledge and freedom
Groups of two Realizing (What two things should be realized?) 2 parts Training of the mind
What two things should be realized?
Knowledge and freedom.
Editorial explanation vijjā and vimutti — the two things to be realized; the same pair in which the chain of conditions in SN 12.23 comes to rest.
Key terms: Knowledge and liberation vijjā-vimutti Learning path: Stage 7 · Insight and letting go Stage 8 · Awakening and integration
Groups of three 3 parts per group — an ordinal, not a level of difficulty
True persons, listening, practising
Groups of three Help (What helps?) 3 parts Foundation
What three things are helpful?
Associating with true persons, listening to the true teaching, and practicing in line with the teaching.
Editorial explanation Associating with true persons, listening to the teaching, practising in line with it — the three supports that carry the whole path.
Key terms: Good friendship kalyāṇamittatā Learning path: Stage 1 · The opening question Stage 3 · Living and conduct
Three kinds of immersion
Groups of three Developing (What three things should be developed?) 3 parts Training of the mind
What three things should be developed?
Three kinds of immersion. Immersion with placing the mind and keeping it connected. Immersion without placing the mind, merely keeping it connected. Immersion without placing the mind or keeping it connected.
Editorial explanation Immersion with placing the mind and keeping it connected, with keeping alone, with neither — three forms of samādhi to be developed.
Key terms: Immersion samādhi Directing / sustaining vitakka / vicāra Learning path: Stage 6 · Mindfulness and immersion
Three feelings
Groups of three Fully understanding (What three things should be completely understood?) 3 parts Foundation
What three things should be completely understood?
Three feelings: pleasant, painful, and neutral.
Editorial explanation Pleasant, painful, neutral — every experience carries one of these tones; to be completely understood.
Key terms: Feeling vedanā Learning path: Stage 4 · How experience arises
Three kinds of craving
Groups of three Abandoning (What three things should be given up?) 3 parts Foundation
What three things should be given up?
Three cravings: craving for sensual pleasures, craving for existence, and craving for nonexistence.
Editorial explanation Craving for sensual pleasures, for existence, for nonexistence — the second noble truth in threefold form; to be given up.
Key terms: Craving taṇhā Learning path: Stage 4 · How experience arises Stage 7 · Insight and letting go
Three unskillful roots
Groups of three Decline (What three things make things worse?) 3 parts Foundation
What three things make things worse?
Three unskillful roots: greed, hate, and delusion.
Editorial explanation Greed, hate and delusion — whatever grows from them leads back.
Key terms: Three unwholesome roots akusalamūla Learning path: Stage 5 · Hindrances and mental development
Three skillful roots
Groups of three Distinction (What three things lead to distinction?) 3 parts Foundation
What three things lead to distinction?
Three skillful roots: contentment, love, and understanding.
Editorial explanation Contentment, love and understanding — whatever grows from them lifts.
Key terms: Three wholesome roots kusalamūla Learning path: Stage 5 · Hindrances and mental development
Three elements of escape
Groups of three Hard to grasp (What three things are hard to comprehend?) 3 parts advanced canonical teaching
What three things are hard to comprehend?
Three elements of escape. Renunciation is the escape from sensual pleasures. The formless is the escape from form. Cessation is the escape from whatever is created, conditioned, and dependently originated.
Editorial explanation Renunciation escapes sensuality, the formless escapes form, cessation escapes everything conditioned — hard to comprehend.
Key terms: Ceasing nirodha Learning path: Stage 7 · Insight and letting go
Knowledge of the three times
Groups of three Bringing forth (What three things should be produced?) 3 parts Training of the mind
What three things should be produced?
Three knowledges: knowledge regarding the past portion, the future portion, and the present portion.
Editorial explanation Knowing that sees through past, future and present — to be produced.
Key terms: Wisdom paññā Learning path: Stage 7 · Insight and letting go
Three elements of existence
Groups of three Seeing directly (What three things should be directly known?) 3 parts Training of the mind
What three things should be directly known?
Three elements: sensuality, form, and formlessness.
Editorial explanation Sensuality, form, formlessness — the three planes of existence; to be directly known.
Learning path: Stage 4 · How experience arises
The three knowledges
Groups of three Realizing (What three things should be realized?) 3 parts advanced canonical teaching
What three things should be realized?
Three knowledges: recollection of past lives, knowledge of the death and rebirth of sentient beings, and knowledge of the ending of defilements.
Editorial explanation tevijjā: recollection of past lives, seeing the death and rebirth of beings, knowledge of the ending of defilements — to be realized.
Learning path: Stage 8 · Awakening and integration
Groups of four 4 parts per group — an ordinal, not a level of difficulty
Four favourable circumstances
Groups of four Help (What helps?) 4 parts Foundation
What four things are helpful?
Four situations: living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.
Editorial explanation A suitable region, true persons, right resolve, past merit — the four “wheels” on which the path rolls well.
Key terms: Good friendship kalyāṇamittatā Learning path: Stage 1 · The opening question
Four kinds of mindfulness meditation
Groups of four Developing (What four things should be developed?) 4 parts Foundation
What four things should be developed?
The four kinds of mindfulness meditation. A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
Editorial explanation satipaṭṭhānā: observing body, feelings, mind and principles — the four fields of practice to be developed.
Key terms: Foundations of mindfulness satipaṭṭhāna Mindfulness sati Learning path: Stage 6 · Mindfulness and immersion
Four kinds of food
Groups of four Fully understanding (What four things should be completely understood?) 4 parts Training of the mind
What four things should be completely understood?
Four foods: edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
Editorial explanation Edible food, contact, mental intention, consciousness — what feeds existence is to be completely understood.
Key terms: Contact phassa Intention, volition cetanā Consciousness viññāṇa Learning path: Stage 4 · How experience arises
Four floods
Groups of four Abandoning (What four things should be given up?) 4 parts Training of the mind
What four things should be given up?
Four floods: sensuality, desire for rebirth, views, and ignorance.
Editorial explanation oghā: sensuality, desire for rebirth, views, ignorance — the four floods that sweep one along; to be given up.
Key terms: Craving taṇhā Learning path: Stage 5 · Hindrances and mental development
Four yokes
Groups of four Decline (What four things make things worse?) 4 parts Training of the mind
What four things make things worse?
Four yokes: the yokes of sensuality, desire for rebirth, views, and ignorance.
Editorial explanation The same four forces as a yoke one pulls under — they make things worse.
Learning path: Stage 5 · Hindrances and mental development
Four kinds of unyoking
Groups of four Distinction (What four things lead to distinction?) 4 parts Training of the mind
What four things lead to distinction?
Four kinds of unyoking: unyoking from the yokes of sensuality, desire for rebirth, views, and ignorance.
Editorial explanation Being unyoked from those same four — this leads to distinction.
Learning path: Stage 5 · Hindrances and mental development
Four kinds of immersion
Groups of four Hard to grasp (What four things are hard to comprehend?) 4 parts Training of the mind
What four things are hard to comprehend?
Four kinds of immersion: immersion liable to decline, stable immersion, immersion that leads to distinction, and immersion that leads to penetration.
Editorial explanation Immersion liable to decline, stable, leading to distinction, leading to penetration — telling them apart is hard to comprehend.
Key terms: Immersion samādhi Learning path: Stage 6 · Mindfulness and immersion
Four knowledges
Groups of four Bringing forth (What four things should be produced?) 4 parts Training of the mind
What four things should be produced?
Four knowledges: knowledge of the teaching, inferential knowledge, knowledge of encompassing, and conventional knowledge.
Editorial explanation Knowledge of the teaching, inferential knowledge, knowledge of encompassing, conventional knowledge — to be produced.
Key terms: Wisdom paññā Learning path: Stage 7 · Insight and letting go
The four noble truths
Groups of four Seeing directly (What four things should be directly known?) 4 parts Foundation
What four things should be directly known?
The four noble truths: suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Editorial explanation Suffering, its origin, its cessation, the path — the overall model of the teaching; to be directly known.
Key terms: Four noble truths cattāri ariyasaccāni Suffering, unsatisfactoriness dukkha Ceasing nirodha Learning path: Stage 2 · The map of liberation
Four fruits of the ascetic life
Groups of four Realizing (What four things should be realized?) 4 parts Training of the mind
What four things should be realized?
Four fruits of the ascetic life: stream-entry, once-return, non-return, and perfection.
Editorial explanation Stream-entry, once-return, non-return, perfection — the canonical milestones; to be realized, not to be claimed.
Key terms: Fruit phala Learning path: Stage 2 · The map of liberation Stage 8 · Awakening and integration
Groups of five 5 parts per group — an ordinal, not a level of difficulty
Five factors that support meditation
Groups of five Help (What helps?) 5 parts Training of the mind
What five things are helpful?
Five factors that support meditation. A mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and … (show the full wording)
Five factors that support meditation. 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.
Editorial explanation Faith, health, honesty, energy, wisdom — five factors that carry a meditation practice.
Key terms: Five faculties pañca indriyāni Learning path: Stage 5 · Hindrances and mental development
Right immersion with five factors
Groups of five Developing (What five things should be developed?) 5 parts advanced canonical teaching
What five things should be developed?
Right immersion with five factors: pervasion with rapture, pervasion with pleasure, pervasion with mind, pervasion with light, and the basis for reviewing.
Editorial explanation Pervasion with rapture, with pleasure, with mind, with light, and the basis for reviewing — noble five-factored immersion; to be developed.
Key terms: Immersion samādhi Absorption jhāna Learning path: Stage 6 · Mindfulness and immersion
Five grasping aggregates
Groups of five Fully understanding (What five things should be completely understood?) 5 parts Foundation
What five things should be completely understood?
Five grasping aggregates: form, feeling, perception, choices, and consciousness.
Editorial explanation Form, feeling, perception, choices, consciousness — bound up with grasping; the classic object of complete understanding.
Key terms: Aggregate khandha Clinging upādāna Learning path: Stage 4 · How experience arises Stage 7 · Insight and letting go
Five hindrances
Groups of five Abandoning (What five things should be given up?) 5 parts Foundation
What five things should be given up?
Five hindrances: sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Editorial explanation Sensual desire, ill will, dullness, restlessness, doubt — the five lids over a clear mind; to be given up.
Key terms: Hindrance nīvaraṇa Learning path: Stage 5 · Hindrances and mental development
Five kinds of hard-heartedness
Groups of five Decline (What five things make things worse?) 5 parts Training of the mind
What five things make things worse?
Five kinds of hard-heartedness. Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence. This being so, their mind doesn’t incline t … (show the full wording)
Five kinds of hard-heartedness. 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.
Editorial explanation Doubt about the teacher, the teaching, the Saṅgha, the training, and resentment towards companions — five hardenings that make things worse.
Learning path: Stage 5 · Hindrances and mental development
Five faculties
Groups of five Distinction (What five things lead to distinction?) 5 parts Foundation
What five things lead to distinction?
Five faculties: faith, energy, mindfulness, immersion, and wisdom.
Editorial explanation Faith, energy, mindfulness, immersion, wisdom — in balance they lead to distinction.
Key terms: Five faculties pañca indriyāni Learning path: Stage 5 · Hindrances and mental development
Five elements of escape
Groups of five Hard to grasp (What five things are hard to comprehend?) 5 parts advanced canonical teaching
What five things are hard to comprehend?
Five elements of escape. A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus … (show the full wording)
Five elements of escape. A mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’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.
Editorial explanation A mind that no longer leaps towards sensual pleasures, ill will, cruelty, form and identity — fivefold escape; hard to comprehend.
Learning path: Stage 7 · Insight and letting go
Right immersion with five knowledges
Groups of five Bringing forth (What five things should be produced?) 5 parts advanced canonical teaching
What five things should be produced?
Right immersion with five knowledges. The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’ ‘This immersion is no … (show the full wording)
Right immersion with five knowledges. The following knowledges arise for you personally: ‘This immersion is blissful now, and results in bliss in the future.’ ‘This immersion is noble and not of the flesh.’ ‘This immersion is not cultivated by reprobates.’ ‘This immersion is peaceful and sublime and tranquil and unified, not held in place by forceful suppression.’ ‘I mindfully enter into and emerge from this immersion.’
Editorial explanation Knowing one’s own immersion to be blissful, noble, not of the flesh, peaceful and unified — to be produced.
Key terms: Immersion samādhi Learning path: Stage 6 · Mindfulness and immersion
Five opportunities for freedom
Groups of five Seeing directly (What five things should be directly known?) 5 parts Training of the mind
What five things should be directly known?
Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching … (show the full wording)
Five opportunities for freedom. Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom. Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the second opportunity for freedom. Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma. But the mendicant rehearses the teaching in detail as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they rehearse it in detail as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the third opportunity for freedom. Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching. But the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fourth opportunity for freedom. Furthermore, it may be that neither the Teacher nor … the mendicant teaches Dhamma … nor does the mendicant rehearse the teaching … or think about it. But a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom.
Editorial explanation While hearing the teaching, teaching it, reciting it, reflecting on it, and in immersion — five doors through which freedom can open.
Key terms: Good friendship kalyāṇamittatā Learning path: Stage 5 · Hindrances and mental development Stage 6 · Mindfulness and immersion
Five spectrums of the teaching
Groups of five Realizing (What five things should be realized?) 5 parts Training of the mind
What five things should be realized?
Five spectrums of the teaching: ethics, immersion, wisdom, freedom, and knowledge and vision of freedom.
Editorial explanation Ethics, immersion, wisdom, freedom, knowledge and vision of freedom — the whole path as a five-part body; to be realized.
Key terms: Three trainings tisikkhā Knowledge and liberation vijjā-vimutti Learning path: Stage 2 · The map of liberation Stage 8 · Awakening and integration
Groups of six 6 parts per group — an ordinal, not a level of difficulty
Six warm-hearted qualities
Groups of six Help (What helps?) 6 parts Foundation
What six things are helpful?
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 … (show the full wording)
Six warm-hearted qualities. Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness. Furthermore, a mendicant consistently treats their spiritual companions with mental kindness. Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who practices it to the complete ending of suffering. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling.
Editorial explanation Kindness in act, speech and thought, sharing, shared ethics, shared view — what holds a community together; a help.
Key terms: Loving-kindness mettā Learning path: Stage 3 · Living and conduct
Six topics for recollection
Groups of six Developing (What six things should be developed?) 6 parts Training of the mind
What six things should be developed?
Six topics for recollection: the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and the deities.
Editorial explanation Recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity and the deities — six strengthening reflections; to be developed.
Key terms: Threefold refuge tisaraṇa Generosity dāna Learning path: Stage 1 · The opening question Stage 6 · Mindfulness and immersion
Six interior sense fields
Groups of six Fully understanding (What six things should be completely understood?) 6 parts Foundation
What six things should be completely understood?
Six interior sense fields: eye, ear, nose, tongue, body, and mind.
Editorial explanation Eye, ear, nose, tongue, body, mind — the six doors of experience; to be completely understood.
Key terms: Sense base āyatana Learning path: Stage 4 · How experience arises
Six classes of craving
Groups of six Abandoning (What six things should be given up?) 6 parts Foundation
What six things should be given up?
Six classes of craving: craving for sights, sounds, smells, tastes, touches, and ideas.
Editorial explanation Craving for sights, sounds, smells, tastes, touches and ideas — one at every door; to be given up.
Key terms: Craving taṇhā Sense base āyatana Learning path: Stage 4 · How experience arises
Six kinds of disrespect
Groups of six Decline (What six things make things worse?) 6 parts Training of the mind
What six things make things worse?
Six kinds of disrespect. A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Editorial explanation Lacking respect for teacher, teaching, Saṅgha, training, diligence and hospitality — six ways downward.
Learning path: Stage 3 · Living and conduct
Six kinds of respect
Groups of six Distinction (What six things lead to distinction?) 6 parts Training of the mind
What six things lead to distinction?
Six kinds of respect. A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality.
Editorial explanation Respect for those same six — six ways upward.
Learning path: Stage 3 · Living and conduct
Six elements of escape
Groups of six Hard to grasp (What six things are hard to comprehend?) 6 parts advanced canonical teaching
What six things are hard to comprehend?
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, an … (show the full wording)
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. … 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. … 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. … 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.’
Editorial explanation Love escapes ill will, compassion cruelty, rejoicing discontent, equanimity lust, the signless clinging, the end of “I am” doubt — hard to comprehend.
Key terms: Loving-kindness mettā Equanimity upekkhā Learning path: Stage 5 · Hindrances and mental development Stage 7 · Insight and letting go
Six consistent responses
Groups of six Bringing forth (What six things should be produced?) 6 parts advanced canonical teaching
What six things should be produced?
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 … Feeling a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.
Editorial explanation At all six doors neither happy nor sad, but equanimous, mindful and aware — to be produced.
Key terms: Equanimity upekkhā Mindfulness sati Learning path: Stage 6 · Mindfulness and immersion
Six unsurpassable things
Groups of six Seeing directly (What six things should be directly known?) 6 parts Training of the mind
What six things should be directly known?
Six unsurpassable things: the unsurpassable seeing, listening, acquisition, training, service, and recollection.
Editorial explanation Unsurpassable seeing, listening, acquisition, training, service and recollection — what they are directed at makes the difference; to be directly known.
Learning path: Stage 1 · The opening question
Six direct knowledges
Groups of six Realizing (What six things should be realized?) 6 parts advanced canonical teaching
What six things should be realized?
Six direct knowledges. A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed thro … (show the full wording)
Six direct knowledges. A mendicant wields the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. They understand the minds of other beings and individuals, having encompassed them with their own mind. They recollect many kinds of past lives, with features and details. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Editorial explanation abhiññā: psychic power, clairaudience, reading minds, past lives, clairvoyance, ending of defilements — to be realized; only the last is indispensable.
Learning path: Stage 8 · Awakening and integration
Groups of seven 7 parts per group — an ordinal, not a level of difficulty
Seven riches of the noble ones
Groups of seven Help (What helps?) 7 parts Foundation
What seven things are helpful?
Seven riches of the noble ones: the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom.
Editorial explanation Faith, ethics, conscience, prudence, learning, generosity, wisdom — wealth that cannot be lost.
Key terms: Conscience and prudence hiri-ottappa Generosity dāna Learning path: Stage 1 · The opening question Stage 3 · Living and conduct
Seven awakening factors
Groups of seven Developing (What seven things should be developed?) 7 parts Foundation
What seven things should be developed?
Seven awakening factors: mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity.
Editorial explanation bojjhaṅgā: mindfulness, investigation, energy, rapture, tranquility, immersion, equanimity — the seven forces to be developed.
Key terms: Factor of awakening bojjhaṅga Learning path: Stage 6 · Mindfulness and immersion
Seven planes of consciousness
Groups of seven Fully understanding (What seven things should be completely understood?) 7 parts advanced canonical teaching
What seven things should be completely understood?
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. Thi … (show the full wording)
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 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.
Editorial explanation Where beings stand, diverse in body and in perception — the map of the forms of existence; to be completely understood.
Key terms: Consciousness viññāṇa Learning path: Stage 4 · How experience arises
Seven underlying tendencies
Groups of seven Abandoning (What seven things should be given up?) 7 parts Training of the mind
What seven things should be given up?
Seven underlying tendencies: sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance.
Editorial explanation anusayā: sensual desire, aversion, views, doubt, conceit, desire for existence, ignorance — the dormant deep layer; to be given up.
Key terms: Underlying tendencies anusaya Learning path: Stage 5 · Hindrances and mental development
Seven bad qualities
Groups of seven Decline (What seven things make things worse?) 7 parts Foundation
What seven things make things worse?
Seven bad qualities: a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless.
Editorial explanation Faithless, shameless, imprudent, unlearned, lazy, unmindful, witless — seven forces pulling downward.
Key terms: Conscience and prudence hiri-ottappa Learning path: Stage 3 · Living and conduct Stage 5 · Hindrances and mental development
Seven good qualities
Groups of seven Distinction (What seven things lead to distinction?) 7 parts Foundation
What seven things lead to distinction?
Seven good qualities: a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise.
Editorial explanation Faithful, conscientious, prudent, learned, energetic, mindful, wise — seven forces pulling upward.
Key terms: Conscience and prudence hiri-ottappa Learning path: Stage 3 · Living and conduct Stage 5 · Hindrances and mental development
Seven things a true person knows
Groups of seven Hard to grasp (What seven things are hard to comprehend?) 7 parts Training of the mind
What seven things are hard to comprehend?
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.
Editorial explanation Knowing the teachings, the meaning, oneself, moderation, the right time, assemblies and individuals — practical wisdom; hard to comprehend.
Learning path: Stage 3 · Living and conduct
Seven perceptions
Groups of seven Bringing forth (What seven things should be produced?) 7 parts Training of the mind
What seven things should be produced?
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.
Editorial explanation Impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation — seven perceptions that further insight; to be produced.
Key terms: Impermanence anicca Not-self anattā Disenchantment nibbidā Learning path: Stage 7 · Insight and letting go
Seven qualifications for graduation
Groups of seven Seeing directly (What seven things should be directly known?) 7 parts advanced canonical teaching
What seven things should be directly known?
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.
Editorial explanation Keen enthusiasm for the training, for examining the teachings, for letting go of desires, for retreat, for energy, for mindfulness, for penetrating view — to be directly known.
Learning path: Stage 5 · Hindrances and mental development
Seven powers of one who has ended defilements
Groups of seven Realizing (What seven things should be realized?) 7 parts advanced canonical teaching
What seven things should be realized?
Seven powers of one who has ended the defilements. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a pow … (show the full wording)
Seven powers of one who has ended the defilements. Firstly, a mendicant with defilements ended has clearly seen with right wisdom all conditions as truly impermanent. This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’ Furthermore, a mendicant with defilements ended has clearly seen with right wisdom that sensual pleasures are truly like a pit of glowing coals. … Furthermore, the mind of a mendicant with defilements ended slants, slopes, and inclines to seclusion. They’re withdrawn, loving renunciation, and have totally eliminated defiling influences. … Furthermore, a mendicant with defilements ended has well developed the four kinds of mindfulness meditation. … Furthermore, a mendicant with defilements ended has well developed the five faculties. … Furthermore, a mendicant with defilements ended has well developed the seven awakening factors. … Furthermore, a mendicant with defilements ended has well developed the noble eightfold path. … This is a power that a mendicant who has ended the defilements relies on to claim: ‘My defilements have ended.’
Editorial explanation What someone whose defilements are ended recognizes their freedom by — seven powers; to be realized.
Learning path: Stage 8 · Awakening and integration
Groups of eight 8 parts per group — an ordinal, not a level of difficulty
Eight causes of wisdom
Groups of eight Help (What helps?) 8 parts Training of the mind
What eight things are helpful?
There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been a … (show the full wording)
There are eight causes and reasons that lead to acquiring the wisdom fundamental to the spiritual life, and to its increase, growth, development, and fulfillment once it has been acquired. What eight? It’s when a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role. And they set up a keen sense of conscience and prudence for them, with warmth and respect. This is the first cause. When a mendicant lives relying on the Teacher or a spiritual companion in a teacher’s role—with a keen sense of conscience and prudence for them, with warmth and respect—from time to time they go and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters. This is the second cause. After hearing that teaching they perfect withdrawal of both body and mind. This is the third cause. Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is the fourth cause. 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 is the fifth cause. Furthermore, a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. This is the sixth cause. Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This is the seventh cause. Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the ending of form. Such is feeling, such is the origin of feeling, such is the ending of feeling. Such is perception, such is the origin of perception, such is the ending of perception. Such are choices, such is the origin of choices, such is the ending of choices. Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’ This is the eighth cause.
Editorial explanation From living near a teacher through asking questions, seclusion and ethics to contemplating arising and vanishing — eight conditions under which wisdom grows.
Key terms: Wisdom paññā Good friendship kalyāṇamittatā Learning path: Stage 5 · Hindrances and mental development
The noble eightfold path
Groups of eight Developing (What eight things should be developed?) 8 parts Foundation
What eight things should be developed?
The noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Editorial explanation Right view through right immersion — the path itself; the eight things to be developed.
Key terms: Noble eightfold path ariya aṭṭhaṅgika magga Learning path: Stage 2 · The map of liberation
Eight worldly conditions
Groups of eight Fully understanding (What eight things should be completely understood?) 8 parts Foundation
What eight things should be completely understood?
Eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.
Editorial explanation Gain and loss, fame and disgrace, praise and blame, pleasure and pain — the swings of worldly life; to be completely understood.
Learning path: Stage 1 · The opening question
Eight wrong ways
Groups of eight Abandoning (What eight things should be given up?) 8 parts Training of the mind
What eight things should be given up?
Eight wrong ways: wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.
Editorial explanation Wrong view through wrong immersion — the mirror image of the path; to be given up.
Key terms: Noble eightfold path ariya aṭṭhaṅgika magga Learning path: Stage 2 · The map of liberation Stage 5 · Hindrances and mental development
Eight grounds for laziness
Groups of eight Decline (What eight things make things worse?) 8 parts Training of the mind
What eight things make things worse?
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.’ T … (show the full wording)
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.’… 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, 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… This is the eighth ground for laziness.
Editorial explanation Eight occasions on which the mind would “rather lie down a while longer” — precisely observed excuses; they make things worse.
Key terms: Right effort sammā-vāyāma Learning path: Stage 5 · Hindrances and mental development
Eight grounds for arousing energy
Groups of eight Distinction (What eight things lead to distinction?) 8 parts Training of the mind
What eight things lead to distinction?
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 Bu … (show the full wording)
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.’… 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.’… 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.’… 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.’… 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.’… 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.’… 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.
Editorial explanation The same eight occasions taken as a reason to rouse energy — they lead to distinction.
Key terms: Right effort sammā-vāyāma Learning path: Stage 5 · Hindrances and mental development
Eight lost opportunities
Groups of eight Hard to grasp (What eight things are hard to comprehend?) 8 parts advanced canonical teaching
What eight things are hard to comprehend?
Eight lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed b … (show the full wording)
Eight lost opportunities for spiritual practice. Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But that individual has been reborn in hell. This is the first lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. 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 that individual has been reborn in the ghost realm. This is the third lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. But that individual has been reborn in one of the long-lived orders of gods. This is the fourth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go. This is the fifth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world. 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 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’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said. This is the seventh lost opportunity for spiritual practice. Furthermore, 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 eighth lost opportunity for spiritual practice.
Editorial explanation Eight situations in which the spiritual life cannot be lived — how precious the present one is; hard to comprehend.
Learning path: Stage 1 · The opening question
Eight thoughts of a great man
Groups of eight Bringing forth (What eight things should be produced?) 8 parts Training of the mind
What eight things should be produced?
Eight thoughts of a great man. ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, n … (show the full wording)
Eight thoughts of a great man. ‘This teaching is for those of few wishes, not those of many wishes. It’s for the contented, not those who lack contentment. It’s for the secluded, not those who enjoy company. It’s for the energetic, not the lazy. It’s for the mindful, not the unmindful. It’s for those with immersion, not those without immersion. It’s for the wise, not the witless. This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’
Editorial explanation For those of few wishes, contented, secluded, energetic, mindful, immersed, wise, and not fond of proliferation — to be produced.
Learning path: Stage 5 · Hindrances and mental development
Eight dimensions of mastery
Groups of eight Seeing directly (What eight things should be directly known?) 8 parts advanced canonical teaching
What eight things should be directly known?
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 … (show the full wording)
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.
Editorial explanation abhibhāyatanāni: mastering forms internally and externally — advanced training of perception; to be directly known.
Key terms: Absorption jhāna Learning path: Stage 6 · Mindfulness and immersion
Eight liberations
Groups of eight Realizing (What eight things should be realized?) 8 parts advanced canonical teaching
What eight things should be realized?
Eight liberations. Having physical form, they see forms. This is the first liberation. Not perceiving physical form internally, someone see forms externally. This is the second lib … (show the full wording)
Eight liberations. Having physical form, they see forms. This is the first liberation. Not perceiving physical form internally, someone see forms externally. This is the second liberation. They’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.
Editorial explanation vimokkhā: from seeing forms to the cessation of perception and feeling — the graded series of meditative freedoms; to be realized.
Key terms: Absorption jhāna Formless absorption arūpa-jhāna Cessation of perception and feeling saññāvedayitanirodha Learning path: Stage 6 · Mindfulness and immersion
Groups of nine 9 parts per group — an ordinal, not a level of difficulty
Nine things rooted in rational application of mind
Groups of nine Help (What helps?) 9 parts Training of the mind
What nine things are helpful?
Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, th … (show the full wording)
Nine things rooted in rational application of mind. When you apply the mind rationally, joy springs up. When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, you feel bliss. And when you’re blissful, the mind becomes immersed. When your mind is immersed, you truly know and see. When you truly know and see, you grow disillusioned. Being disillusioned, desire fades away. When desire fades away you’re freed.
Editorial explanation From joy through rapture, tranquility and bliss to immersion — and on to seeing, disenchantment and freedom: the whole chain from a single root.
Key terms: Wise use of the mind yoniso manasikāra Immersion samādhi Learning path: Stage 5 · Hindrances and mental development Stage 6 · Mindfulness and immersion
Nine factors of trying to be pure
Groups of nine Developing (What nine things should be developed?) 9 parts advanced canonical teaching
What nine things should be developed?
Nine factors of trying to be pure. The factors of trying to be pure in ethics, mind, view, overcoming doubt, knowledge and vision of what is the path and what is not the path, knowledge and vision of the practice, knowledge and vision, wisdom, and freedom.
Editorial explanation The stages of purification from ethics through mind and view to freedom — as a course of practice; to be developed.
Key terms: Three trainings tisikkhā Learning path: Stage 7 · Insight and letting go
Nine abodes of sentient beings
Groups of nine Fully understanding (What nine things should be completely understood?) 9 parts advanced canonical teaching
What nine things should be completely understood?
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. Th … (show the full wording)
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 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.
Editorial explanation Where beings stand according to body and perception — the map of existence, extended by two; to be completely understood.
Learning path: Stage 4 · How experience arises
Nine things rooted in craving
Groups of nine Abandoning (What nine things should be given up?) 9 parts Training of the mind
What nine things should be given up?
Nine things rooted in craving. Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives … (show the full wording)
Nine things rooted in craving. Craving gives rise to searching. Searching gives rise to gaining material things. Gaining material things gives rise to evaluation. Evaluation gives rise to desire and lust. Desire and lust gives rise to attachment. Attachment gives rise to ownership. Ownership gives rise to stinginess. Stinginess gives rise to safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, disputes, accusations, backbiting, and lies.
Editorial explanation From craving through searching, gaining, evaluating and desire to quarrel and violence — the social history of craving; to be given up.
Key terms: Craving taṇhā Learning path: Stage 4 · How experience arises Stage 5 · Hindrances and mental development
Nine grounds for resentment
Groups of nine Decline (What nine things make things worse?) 9 parts Training of the mind
What nine things make things worse?
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.
Editorial explanation “They did wrong to me …” in nine variants across three times — the grammar of resentment.
Key terms: Loving-kindness mettā Learning path: Stage 5 · Hindrances and mental development
Nine ways to get rid of resentment
Groups of nine Distinction (What nine things lead to distinction?) 9 parts Training of the mind
What nine things lead to distinction?
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 d … (show the full wording)
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.
Editorial explanation “… but what can I possibly do?” — the same nine thoughts, defused; they lead to distinction.
Key terms: Loving-kindness mettā Learning path: Stage 5 · Hindrances and mental development
Nine kinds of diversity
Groups of nine Hard to grasp (What nine things are hard to comprehend?) 9 parts advanced canonical teaching
What nine things are hard to comprehend?
Nine kinds of diversity. Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to d … (show the full wording)
Nine kinds of diversity. Diversity of elements gives rise to diversity of contacts. Diversity of contacts gives rise to diversity of feelings. Diversity of feelings gives rise to diversity of perceptions. Diversity of perceptions gives rise to diversity of thoughts. Diversity of thoughts gives rise to diversity of desires. Diversity of desires gives rise to diversity of passions. Diversity of passions gives rise to diversity of searches. Diversity of searches gives rise to diversity of gains.
Editorial explanation Elements → contacts → feelings → perceptions → thoughts → desires → fevers → searches → gains: how diversity propagates; hard to comprehend.
Key terms: Dependent arising paṭiccasamuppāda Contact phassa Learning path: Stage 4 · How experience arises Stage 7 · Insight and letting go
Nine perceptions
Groups of nine Bringing forth (What nine things should be produced?) 9 parts advanced canonical teaching
What nine things should be produced?
Nine perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
Editorial explanation From ugliness, death, repulsiveness in food and dissatisfaction with the world to impermanence, suffering, not-self, giving up and fading away — to be produced.
Key terms: Disenchantment nibbidā Impermanence anicca Not-self anattā Learning path: Stage 7 · Insight and letting go
Nine progressive meditations
Groups of nine Seeing directly (What nine things should be directly known?) 9 parts advanced canonical teaching
What nine things should be directly known?
Nine progressive meditations. A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … (show the full wording)
Nine progressive meditations. A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. 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.
Editorial explanation anupubbavihārā: the four absorptions, the four formless states, and the cessation of perception and feeling — to be directly known.
Key terms: Successive abidings anupubbavihāra Absorption jhāna Formless absorption arūpa-jhāna Learning path: Stage 6 · Mindfulness and immersion
Nine progressive cessations
Groups of nine Realizing (What nine things should be realized?) 9 parts advanced canonical teaching
What nine things should be realized?
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 … (show the full wording)
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.
Editorial explanation What comes to rest at each stage — from the perception of sensuality to perception and feeling themselves; to be realized.
Key terms: Attainment of cessation nirodha-samāpatti Cessation of perception and feeling saññāvedayitanirodha Learning path: Stage 6 · Mindfulness and immersion Stage 7 · Insight and letting go
Groups of ten 10 parts per group — an ordinal, not a level of difficulty
Ten qualities that serve as protector
Groups of ten Help (What helps?) 10 parts Training of the mind
What ten things are helpful?
Ten qualities that serve as protector. First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing … (show the full wording)
Ten qualities that serve as protector. First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is a quality that serves as protector. Furthermore, a mendicant is learned. This too is a quality that serves as protector. Furthermore, a mendicant has good friends, companions, and associates. This too is a quality that serves as protector. Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’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 is energetic. This too is a quality that serves as protector. Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. This too is a quality that serves as protector. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. This too is a quality that serves as protector.
Editorial explanation Ethics, learning, good friends, being easy to admonish, helpfulness, love of the teaching, energy, contentment, mindfulness, wisdom — what carries and protects a practitioner.
Key terms: Good friendship kalyāṇamittatā Five ethical precepts pañcasīla Learning path: Stage 3 · Living and conduct
Ten universal dimensions of meditation
Groups of ten Developing (What ten things should be developed?) 10 parts advanced canonical teaching
What ten things should be developed?
Ten universal dimensions of meditation. Someone perceives the meditation on universal earth above, below, across, undivided and limitless. They perceive the meditation on universal … (show the full wording)
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.
Editorial explanation kasiṇāyatanāni: earth, water, fire, air, colours, space, consciousness — perceived without limit; the classic immersion practices; to be developed.
Key terms: Immersion samādhi Learning path: Stage 6 · Mindfulness and immersion
Ten sense fields
Groups of ten Fully understanding (What ten things should be completely understood?) 10 parts Foundation
What ten things should be completely understood?
Ten sense fields: eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches.
Editorial explanation The five physical doors with their objects — the world of sense experience; to be completely understood.
Key terms: Sense base āyatana Learning path: Stage 4 · How experience arises
Ten wrong ways
Groups of ten Abandoning (What ten things should be given up?) 10 parts Training of the mind
What ten things should be given up?
Ten wrong ways: wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.
Editorial explanation The eight wrong path factors plus wrong knowledge and wrong freedom — to be given up.
Key terms: Noble eightfold path ariya aṭṭhaṅgika magga Knowledge and liberation vijjā-vimutti Learning path: Stage 2 · The map of liberation Stage 8 · Awakening and integration
Ten ways of doing unskillful deeds
Groups of ten Decline (What ten things make things worse?) 10 parts Foundation
What ten things make things worse?
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.
Editorial explanation The ten unwholesome courses of action: three of body, four of speech, three of mind — they make things worse.
Key terms: Ten courses of action dasa kammapathā Intention and action kamma Learning path: Stage 1 · The opening question Stage 3 · Living and conduct
Ten ways of doing skillful deeds
Groups of ten Distinction (What ten things lead to distinction?) 10 parts Foundation
What ten things lead to distinction?
Ten ways of doing skillful deeds: refraining from killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, backbiting, harsh, or nonsensical; contentment, good will, and right view.
Editorial explanation The ten wholesome courses of action — they lead to distinction.
Key terms: Ten courses of action dasa kammapathā Intention and action kamma Learning path: Stage 1 · The opening question Stage 3 · Living and conduct
Ten abodes of the noble ones
Groups of ten Hard to grasp (What ten things are hard to comprehend?) 10 parts advanced canonical teaching
What ten things are hard to comprehend?
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 t … (show the full wording)
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 … 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? 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.
Editorial explanation Five factors given up, six possessed, a single guard, four supports … — the profile of those who have realized it; hard to comprehend.
Learning path: Stage 8 · Awakening and integration
Ten perceptions
Groups of ten Bringing forth (What ten things should be produced?) 10 parts advanced canonical teaching
What ten things should be produced?
Ten perceptions: the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.
Editorial explanation The nine perceptions, extended by the perception of cessation — to be produced.
Key terms: Impermanence anicca Not-self anattā Disenchantment nibbidā Ceasing nirodha Learning path: Stage 7 · Insight and letting go
Ten grounds for wearing away
Groups of ten Seeing directly (What ten things should be directly known?) 10 parts advanced canonical teaching
What ten things should be directly known?
Ten grounds for wearing away. For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. For one of righ … (show the full wording)
Ten grounds for wearing away. For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. For one of right intention, wrong intention is worn away. … For one of right speech, wrong speech is worn away. … For one of right action, wrong action is worn away. … For one of right livelihood, wrong livelihood is worn away. … For one of right effort, wrong effort is worn away. … For one of right mindfulness, wrong mindfulness is worn away. … For one of right immersion, wrong immersion is worn away. … For one of right knowledge, wrong knowledge is worn away. … For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away.
Editorial explanation nijjaravatthūni: how each right factor — up to right knowledge and right freedom — wears away its wrong counterpart; to be directly known.
Key terms: Noble eightfold path ariya aṭṭhaṅgika magga Knowledge and liberation vijjā-vimutti Learning path: Stage 8 · Awakening and integration
Ten qualities of an adept
Groups of ten Realizing (What ten things should be realized?) 10 parts Training of the mind
What ten things should be realized?
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.
Editorial explanation asekha: the eight path factors together with right knowledge and right freedom as a lasting possession — to be realized.
Key terms: Learner and adept sekha / asekha Noble eightfold path ariya aṭṭhaṅgika magga Learning path: Stage 8 · Awakening and integration