Dasuttarasutta

dn34:2.1.0 8. Groups of Eight

dn34:2.1.1 Eight things are helpful, etc.

dn34:2.1.2 <b>What eight things are helpful?</b>

dn34:2.1.3 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.

dn34:2.1.4 What eight?

dn34:2.1.5 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.

dn34:2.1.6 This is the first cause.

dn34:2.1.7 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:

dn34:2.1.8 ‘Why, sir, does it say this?

dn34:2.1.9 What does that mean?’

dn34:2.1.10 Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.

dn34:2.1.11 This is the second cause.

dn34:2.1.12 After hearing that teaching they perfect withdrawal of both body and mind.

dn34:2.1.13 This is the third cause.

dn34:2.1.14 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.

dn34:2.1.15 This is the fourth cause.

dn34:2.1.16 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.

dn34:2.1.17 This is the fifth cause.

dn34:2.1.18 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.

dn34:2.1.19 This is the sixth cause.

dn34:2.1.20 Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

dn34:2.1.21 This is the seventh cause.

dn34:2.1.22 Furthermore, a mendicant meditates observing rise and fall in the five grasping aggregates.

dn34:2.1.23 ‘Such is form, such is the origin of form, such is the disappearance of form.

dn34:2.1.24 Such is feeling, such is the origin of feeling, such is the disappearance of feeling.

dn34:2.1.25 Such is perception, such is the origin of perception, such is the disappearance of perception.

dn34:2.1.26 Such are choices, such is the origin of choices, such is the disappearance of choices.

dn34:2.1.27 Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’

dn34:2.1.28 This is the eighth cause.

dn34:2.1.30 <b>What eight things should be developed?</b>

dn34:2.1.31 The noble eightfold path, that is:

dn34:2.1.32 right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

dn34:2.1.34 <b>What eight things should be completely understood?</b>

dn34:2.1.35 Eight worldly conditions:

dn34:2.1.36 gain and loss, fame and disgrace, blame and praise, pleasure and pain.

dn34:2.1.38 <b>What eight things should be given up?</b>

dn34:2.1.39 Eight wrong ways:

dn34:2.1.40 wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion.

dn34:2.1.42 <b>What eight things make things worse?</b>

dn34:2.1.43 Eight grounds for laziness.

dn34:2.1.44 Firstly, a mendicant has some work to do.

dn34:2.1.45 They think:

dn34:2.1.46 ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’

dn34:2.1.47 They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

dn34:2.1.48 This is the first ground for laziness.

dn34:2.1.49 Furthermore, a mendicant has done some work.

dn34:2.1.50 They think:

dn34:2.1.51 ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’

dn34:2.1.52 They lie down, and don’t rouse energy …

dn34:2.1.53 This is the second ground for laziness.

dn34:2.1.54 Furthermore, a mendicant has to go on a journey.

dn34:2.1.55 They think:

dn34:2.1.56 ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’

dn34:2.1.57 They lie down, and don’t rouse energy …

dn34:2.1.58 This is the third ground for laziness.

dn34:2.1.59 Furthermore, a mendicant has gone on a journey.

dn34:2.1.60 They think:

dn34:2.1.61 ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’

dn34:2.1.62 They lie down, and don’t rouse energy …

dn34:2.1.63 This is the fourth ground for laziness.

dn34:2.1.64 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.

dn34:2.1.65 They think:

dn34:2.1.66 ‘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.’…

dn34:2.1.67 This is the fifth ground for laziness.

dn34:2.1.68 Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.

dn34:2.1.69 They think:

dn34:2.1.70 ‘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.’…

dn34:2.1.71 They lie down, and don’t rouse energy …

dn34:2.1.72 This is the sixth ground for laziness.

dn34:2.1.73 Furthermore, a mendicant feels a little sick. They think:

dn34:2.1.74 ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’

dn34:2.1.75 They lie down, and don’t rouse energy …

dn34:2.1.76 This is the seventh ground for laziness.

dn34:2.1.77 Furthermore, a mendicant has recently recovered from illness.

dn34:2.1.78 They think:

dn34:2.1.79 ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’

dn34:2.1.81 They lie down, and don’t rouse energy …

dn34:2.1.82 This is the eighth ground for laziness.

dn34:2.1.84 <b>What eight things lead to distinction?</b>

dn34:2.1.85 Eight grounds for arousing energy.

dn34:2.1.86 Firstly, a mendicant has some work to do. They think:

dn34:2.1.87 ‘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.’

dn34:2.1.88 They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

dn34:2.1.89 This is the first ground for arousing energy.

dn34:2.1.90 Furthermore, a mendicant has done some work.

dn34:2.1.91 They think:

dn34:2.1.92 ‘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.’…

dn34:2.1.93 This is the second ground for arousing energy.

dn34:2.1.94 Furthermore, a mendicant has to go on a journey.

dn34:2.1.95 They think:

dn34:2.1.96 ‘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.’…

dn34:2.1.97 This is the third ground for arousing energy.

dn34:2.1.98 Furthermore, a mendicant has gone on a journey.

dn34:2.1.99 They think:

dn34:2.1.100 ‘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.’…

dn34:2.1.101 This is the fourth ground for arousing energy.

dn34:2.1.102 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.

dn34:2.1.103 They think:

dn34:2.1.104 ‘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.’…

dn34:2.1.105 This is the fifth ground for arousing energy.

dn34:2.1.106 Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine.

dn34:2.1.107 They think:

dn34:2.1.108 ‘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.’…

dn34:2.1.110 This is the sixth ground for arousing energy.

dn34:2.1.111 Furthermore, a mendicant feels a little sick.

dn34:2.1.112 They think:

dn34:2.1.113 ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’…

dn34:2.1.114 This is the seventh ground for arousing energy.

dn34:2.1.115 Furthermore, a mendicant has recently recovered from illness.

dn34:2.1.116 They think:

dn34:2.1.117 ‘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.’

dn34:2.1.118 They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

dn34:2.1.119 This is the eighth ground for arousing energy.

dn34:2.1.121 <b>What eight things are hard to comprehend?</b>

dn34:2.1.122 Eight lost opportunities for spiritual practice.

dn34:2.1.123 Firstly, a Realized One has arisen in the world. He teaches the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One.

dn34:2.1.124 But that individual has been reborn in hell.

dn34:2.1.125 This is the first lost opportunity for spiritual practice.

dn34:2.1.126 Furthermore, a Realized One has arisen in the world …

dn34:2.1.127 But that individual has been reborn in the animal realm.

dn34:2.1.128 This is the second lost opportunity for spiritual practice.

dn34:2.1.129 Furthermore, a Realized One has arisen in the world …

dn34:2.1.130 But that individual has been reborn in the ghost realm.

dn34:2.1.131 This is the third lost opportunity for spiritual practice.

dn34:2.1.132 Furthermore, a Realized One has arisen in the world …

dn34:2.1.133 But that individual has been reborn in one of the long-lived orders of gods.

dn34:2.1.134 This is the fourth lost opportunity for spiritual practice.

dn34:2.1.135 Furthermore, a Realized One has arisen in the world …

dn34:2.1.136 But that individual has been reborn in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go.

dn34:2.1.137 This is the fifth lost opportunity for spiritual practice.

dn34:2.1.138 Furthermore, a Realized One has arisen in the world …

dn34:2.1.139 And an individual is reborn in a central country. But they have wrong view and distorted perspective:

dn34:2.1.140 ‘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.’

dn34:2.1.141 This is the sixth lost opportunity for spiritual practice.

dn34:2.1.142 Furthermore, a Realized One has arisen in the world …

dn34:2.1.143 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.

dn34:2.1.144 This is the seventh lost opportunity for spiritual practice.

dn34:2.1.145 Furthermore, a Realized One has not arisen in the world …

dn34:2.1.146 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.

dn34:2.1.147 This is the eighth lost opportunity for spiritual practice.

dn34:2.1.149 <b>What eight things should be produced?</b>

dn34:2.1.150 Eight thoughts of a great man.

dn34:2.1.151 ‘This teaching is for those of few wishes, not those of many wishes.

dn34:2.1.152 It’s for the contented, not those who lack contentment.

dn34:2.1.153 It’s for the secluded, not those who enjoy company.

dn34:2.1.154 It’s for the energetic, not the lazy.

dn34:2.1.155 It’s for the mindful, not the unmindful.

dn34:2.1.156 It’s for those with immersion, not those without immersion.

dn34:2.1.157 It’s for the wise, not the witless.

dn34:2.1.158 This teaching is for those who don’t enjoy proliferating, not for those who enjoy proliferating.’

dn34:2.1.159 <b>What eight things should be directly known?</b>

dn34:2.1.160 Eight dimensions of mastery.

dn34:2.1.161 Perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

dn34:2.1.163 This is the first dimension of mastery.

dn34:2.1.164 Perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

dn34:2.1.166 This is the second dimension of mastery.

dn34:2.1.167 Not perceiving form internally, someone sees forms externally, limited, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

dn34:2.1.169 This is the third dimension of mastery.

dn34:2.1.170 Not perceiving form internally, someone sees forms externally, limitless, both pretty and ugly. Mastering them, they perceive: ‘I know and see.’

dn34:2.1.172 This is the fourth dimension of mastery.

dn34:2.1.173 Not perceiving form internally, someone sees forms externally that are blue, with blue color and blue appearance.

dn34:2.1.174 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.

dn34:2.1.175 Mastering them, they perceive: ‘I know and see.’

dn34:2.1.176 This is the fifth dimension of mastery.

dn34:2.1.177 Not perceiving form internally, someone sees forms externally that are yellow, with yellow color and yellow appearance.

dn34:2.1.178 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.

dn34:2.1.179 Mastering them, they perceive: ‘I know and see.’

dn34:2.1.180 This is the sixth dimension of mastery.

dn34:2.1.181 Not perceiving form internally, someone sees forms externally that are red, with red color and red appearance.

dn34:2.1.182 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.

dn34:2.1.183 Mastering them, they perceive: ‘I know and see.’

dn34:2.1.184 This is the seventh dimension of mastery.

dn34:2.1.185 Not perceiving form internally, someone sees forms externally that are white, with white color and white appearance.

dn34:2.1.186 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.

dn34:2.1.187 Mastering them, they perceive: ‘I know and see.’

dn34:2.1.188 This is the eighth dimension of mastery.

dn34:2.1.190 <b>What eight things should be realized?</b>

dn34:2.1.191 Eight liberations.

dn34:2.1.192 Having physical form, they see forms.

dn34:2.1.193 This is the first liberation.

dn34:2.1.194 Not perceiving physical form internally, someone see forms externally.

dn34:2.1.195 This is the second liberation.

dn34:2.1.196 They’re focused only on beauty.

dn34:2.1.197 This is the third liberation.

dn34:2.1.198 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.

dn34:2.1.199 This is the fourth liberation.

dn34:2.1.200 Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

dn34:2.1.201 This is the fifth liberation.

dn34:2.1.202 Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

dn34:2.1.203 This is the sixth liberation.

dn34:2.1.204 Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

dn34:2.1.205 This is the seventh liberation.

dn34:2.1.206 Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

dn34:2.1.207 This is the eighth liberation.

dn34:2.1.209 So these eighty things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

dn34:2.2.0 9. Groups of Nine

dn34:2.2.1 Nine things are helpful, etc.

dn34:2.2.2 <b>What nine things are helpful?</b>

dn34:2.2.3 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.

dn34:2.2.5 <b>What nine things should be developed?</b>

dn34:2.2.6 Nine factors of trying to be pure.

dn34:2.2.7 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.

dn34:2.2.9 <b>What nine things should be completely understood?</b>

dn34:2.2.10 Nine abodes of sentient beings.

dn34:2.2.11 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.

dn34:2.2.12 This is the first abode of sentient beings.

dn34:2.2.13 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.

dn34:2.2.14 This is the second abode of sentient beings.

dn34:2.2.15 There are sentient beings that are unified in body and diverse in perception, such as the gods of sublime luminosity.

dn34:2.2.16 This is the third abode of sentient beings.

dn34:2.2.17 There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty.

dn34:2.2.18 This is the fourth abode of sentient beings.

dn34:2.2.19 There are sentient beings that are non-percipient and do not experience anything, such as the gods who are non-percipient beings.

dn34:2.2.20 This is the fifth abode of sentient beings.

dn34:2.2.21 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.

dn34:2.2.22 This is the sixth abode of sentient beings.

dn34:2.2.23 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.

dn34:2.2.24 This is the seventh abode of sentient beings.

dn34:2.2.25 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.

dn34:2.2.26 This is the eighth abode of sentient beings.

dn34:2.2.27 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.

dn34:2.2.28 This is the ninth abode of sentient beings.

dn34:2.2.30 <b>What nine things should be given up?</b>

dn34:2.2.31 Nine things rooted in craving.

dn34:2.2.32 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.

dn34:2.2.34 <b>What nine things make things worse?</b>

dn34:2.2.35 Nine grounds for resentment.

dn34:2.2.36 Thinking: ‘They did wrong to me,’ you harbor resentment.

dn34:2.2.37 Thinking: ‘They are doing wrong to me’ …

dn34:2.2.38 ‘They will do wrong to me’ …

dn34:2.2.39 ‘They did wrong by someone I love’ …

dn34:2.2.40 ‘They are doing wrong by someone I love’ …

dn34:2.2.41 ‘They will do wrong by someone I love’ …

dn34:2.2.42 ‘They helped someone I dislike’ …

dn34:2.2.43 ‘They are helping someone I dislike’ …

dn34:2.2.44 Thinking: ‘They will help someone I dislike,’ you harbor resentment.

dn34:2.2.46 <b>What nine things lead to distinction?</b>

dn34:2.2.47 Nine ways to get rid of resentment.

dn34:2.2.48 Thinking: ‘They did wrong to me, but what can I possibly do?’ you get rid of resentment.

dn34:2.2.49 Thinking: ‘They are doing wrong to me …’ …

dn34:2.2.50 ‘They will do wrong to me …’ …

dn34:2.2.51 ‘They did wrong by someone I love …’ …

dn34:2.2.52 ‘They are doing wrong by someone I love …’ …

dn34:2.2.53 ‘They will do wrong by someone I love …’ …

dn34:2.2.54 ‘They helped someone I dislike …’ …

dn34:2.2.55 ‘They are helping someone I dislike …’ …

dn34:2.2.56 Thinking: ‘They will help someone I dislike, but what can I possibly do?’ you get rid of resentment.

dn34:2.2.58 <b>What nine things are hard to comprehend?</b>

dn34:2.2.59 Nine kinds of diversity.

dn34:2.2.60 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.

dn34:2.2.62 <b>What nine things should be produced?</b>

dn34:2.2.63 Nine perceptions:

dn34:2.2.64 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.

dn34:2.2.66 <b>What nine things should be directly known?</b>

dn34:2.2.67 Nine progressive meditations.

dn34:2.2.68 A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

dn34:2.2.69 second absorption …

dn34:2.2.70 third absorption …

dn34:2.2.71 fourth absorption.

dn34:2.2.72 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.

dn34:2.2.73 Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.

dn34:2.2.74 Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.

dn34:2.2.75 Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception.

dn34:2.2.76 Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.

dn34:2.2.78 <b>What nine things should be realized?</b>

dn34:2.2.79 Nine progressive cessations.

dn34:2.2.80 For someone who has attained the first absorption, sensual perceptions have ceased.

dn34:2.2.81 For someone who has attained the second absorption, the placing of the mind and keeping it connected have ceased.

dn34:2.2.82 For someone who has attained the third absorption, rapture has ceased.

dn34:2.2.83 For someone who has attained the fourth absorption, breathing has ceased.

dn34:2.2.84 For someone who has attained the dimension of infinite space, the perception of form has ceased.

dn34:2.2.85 For someone who has attained the dimension of infinite consciousness, the perception of the dimension of infinite space has ceased.

dn34:2.2.86 For someone who has attained the dimension of nothingness, the perception of the dimension of infinite consciousness has ceased.

dn34:2.2.87 For someone who has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased.

dn34:2.2.88 For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.

dn34:2.2.90 So these ninety things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.

dn34:2.3.0 10. Groups of Ten

dn34:2.3.1 Ten things are helpful, ten things should be developed, ten things should be completely understood, ten things should be given up, ten things make things worse, ten things lead to distinction, ten things are hard to comprehend, ten things should be produced, ten things should be directly known, ten things should be realized.

dn34:2.3.2 <b>What ten things are helpful?</b>

dn34:2.3.3 Ten qualities that serve as protector.

dn34:2.3.4 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.

dn34:2.3.6 This is a quality that serves as protector.

dn34:2.3.7 Furthermore, a mendicant is learned.

dn34:2.3.9 This too is a quality that serves as protector.

dn34:2.3.10 Furthermore, a mendicant has good friends, companions, and associates.

dn34:2.3.12 This too is a quality that serves as protector.

dn34:2.3.13 Furthermore, a mendicant is easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.

dn34:2.3.15 This too is a quality that serves as protector.

dn34:2.3.16 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.

dn34:2.3.18 This too is a quality that serves as protector.

dn34:2.3.19 Furthermore, a mendicant loves the teachings and is a delight to converse with, being full of joy in the teaching and training.

dn34:2.3.21 This too is a quality that serves as protector.

dn34:2.3.22 Furthermore, a mendicant is content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

dn34:2.3.24 This too is a quality that serves as protector.

dn34:2.3.25 Furthermore, a mendicant is energetic.

dn34:2.3.27 This too is a quality that serves as protector.

dn34:2.3.28 Furthermore, a mendicant is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago.

dn34:2.3.30 This too is a quality that serves as protector.

dn34:2.3.31 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.

dn34:2.3.33 This too is a quality that serves as protector.

dn34:2.3.35 <b>What ten things should be developed?</b>

dn34:2.3.36 Ten universal dimensions of meditation.

dn34:2.3.37 Someone perceives the meditation on universal earth above, below, across, undivided and limitless.

dn34:2.3.38 They perceive the meditation on universal water …

dn34:2.3.39 the meditation on universal fire …

dn34:2.3.40 the meditation on universal air …

dn34:2.3.41 the meditation on universal blue …

dn34:2.3.42 the meditation on universal yellow …

dn34:2.3.43 the meditation on universal red …

dn34:2.3.44 the meditation on universal white …

dn34:2.3.45 the meditation on universal space …

dn34:2.3.46 They perceive the meditation on universal consciousness above, below, across, undivided and limitless.

dn34:2.3.48 <b>What ten things should be completely understood?</b>

dn34:2.3.49 Ten sense fields:

dn34:2.3.50 eye and sights, ear and sounds, nose and smells, tongue and tastes, body and touches.

dn34:2.3.52 <b>What ten things should be given up?</b>

dn34:2.3.53 Ten wrong ways:

dn34:2.3.54 wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom.

dn34:2.3.56 <b>What ten things make things worse?</b>

dn34:2.3.57 Ten ways of doing unskillful deeds:

dn34:2.3.58 killing living creatures, stealing, and sexual misconduct; speech that’s false, backbiting, harsh, or nonsensical; covetousness, ill will, and wrong view.

dn34:2.3.60 <b>What ten things lead to distinction?</b>

dn34:2.3.61 Ten ways of doing skillful deeds:

dn34:2.3.62 refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.

dn34:2.3.64 <b>What ten things are hard to comprehend?</b>

dn34:2.3.65 Ten abodes of the noble ones.

dn34:2.3.66 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.

dn34:2.3.67 And how has a mendicant given up five factors?

dn34:2.3.68 It’s when a mendicant has given up sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

dn34:2.3.69 That’s how a mendicant has given up five factors.

dn34:2.3.70 And how does a mendicant possess six factors?

dn34:2.3.71 A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware.

dn34:2.3.72 Hearing a sound with their ears …

dn34:2.3.73 Smelling an odor with their nose …

dn34:2.3.74 Tasting a flavor with their tongue …

dn34:2.3.75 Encountering a touch with their body …

dn34:2.3.76 Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware.

dn34:2.3.77 That’s how a mendicant possesses six factors.

dn34:2.3.78 And how does a mendicant have a single guard?

dn34:2.3.79 It’s when a mendicant’s heart is guarded by mindfulness.

dn34:2.3.80 That’s how a mendicant has a single guard.

dn34:2.3.81 And how does a mendicant have four supports?

dn34:2.3.82 After appraisal, a mendicant uses some things, endures some things, avoids some things, and dispels some things.

dn34:2.3.83 That’s how a mendicant has four supports.

dn34:2.3.84 And how has a mendicant cast aside idiosyncratic interpretations of the truth?

dn34:2.3.85 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.

dn34:2.3.86 That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.

dn34:2.3.87 And how has a mendicant totally given up searching?

dn34:2.3.88 It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.

dn34:2.3.89 That’s how a mendicant has totally given up searching.

dn34:2.3.90 And how does a mendicant have unsullied intentions?

dn34:2.3.91 It’s when they’ve given up sensual, malicious, and cruel intentions.

dn34:2.3.92 That’s how a mendicant has unsullied intentions.

dn34:2.3.93 And how has a mendicant stilled the physical process?

dn34:2.3.94 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.

dn34:2.3.95 That’s how a mendicant has stilled the physical process.

dn34:2.3.96 And how is a mendicant well freed in mind?

dn34:2.3.97 It’s when a mendicant’s mind is freed from greed, hate, and delusion.

dn34:2.3.98 That’s how a mendicant is well freed in mind.

dn34:2.3.99 And how is a mendicant well freed by wisdom?

dn34:2.3.100 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.’

dn34:2.3.105 That’s how a mendicant’s mind is well freed by wisdom.

dn34:2.3.107 <b>What ten things should be produced?</b>

dn34:2.3.108 Ten perceptions:

dn34:2.3.109 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.

dn34:2.3.111 <b>What ten things should be directly known?</b>

dn34:2.3.112 Ten grounds for wearing away.

dn34:2.3.113 For one of right view, wrong view is worn away.

dn34:2.3.114 And the many bad, unskillful qualities that arise because of wrong view are worn away.

dn34:2.3.115 For one of right intention, wrong intention is worn away. …

dn34:2.3.116 For one of right speech, wrong speech is worn away. …

dn34:2.3.117 For one of right action, wrong action is worn away. …

dn34:2.3.118 For one of right livelihood, wrong livelihood is worn away. …

dn34:2.3.119 For one of right effort, wrong effort is worn away. …

dn34:2.3.120 For one of right mindfulness, wrong mindfulness is worn away. …

dn34:2.3.121 For one of right immersion, wrong immersion is worn away. …

dn34:2.3.122 For one of right knowledge, wrong knowledge is worn away. …

dn34:2.3.123 For one of right freedom, wrong freedom is worn away.

dn34:2.3.124 And the many bad, unskillful qualities that arise because of wrong freedom are worn away.

dn34:2.3.126 <b>What ten things should be realized?</b>

dn34:2.3.127 Ten qualities of an adept:

dn34:2.3.128 an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.

dn34:2.3.130 So these hundred things that are true, real, and accurate, not unreal, not otherwise were rightly understood by the Realized One.”

dn34:2.3.131 That is what Venerable Sāriputta said.

dn34:2.3.132 Satisfied, the mendicants approved what Sāriputta said.

dn34:2.4.11 The Long Discourses are complete.