dn33:2 There are teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by five? <b>Five aggregates:</b> form, feeling, perception, choices, and consciousness. <b>Five grasping aggregates:</b> form, feeling, perception, choices, and consciousness. <b>Five kinds of sensual stimulation:</b> Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. <b>Five destinations:</b> hell, the animal realm, the ghost realm, humanity, and the Garden. <b>Five kinds of stinginess:</b> stinginess with dwellings, families, material things, praise, and the teachings. <b>Five hindrances:</b> sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. <b>Five lower fetters:</b> substantialist view, doubt, misapprehension of precepts and observances, sensual desire, and ill will. <b>Five higher fetters:</b> desire for existence in the realm of luminous form, desire for existence in the formless realm, conceit, restlessness, and ignorance. <b>Five precepts:</b> refraining from killing living creatures, stealing, sexual misconduct, lying, and intoxicants of beer, wine, and liquor. <b>Five things that can’t be done:</b> A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a layperson. <b>Five losses:</b> loss of relatives, wealth, health, ethics, and view. It is not because of loss of relatives, wealth, or health that sentient beings, when their body breaks up, after death, are sent to a place of loss, a bad place, hell. It is because of loss of ethics or view that sentient beings, when their body breaks up, after death, are sent to a place of loss, a bad place, hell. <b>Five endowments:</b> endowment with relatives, wealth, health, ethics, and view. It is not because of endowment with family, wealth, or health that sentient beings, when their body breaks up, after death, are received in a good place, the Garden. It is because of endowment with ethics or view that sentient beings, when their body breaks up, after death, are received in a good place, the Garden. <b>Five drawbacks for an unethical person because of their failure in ethics:</b> Firstly, an unethical person loses great wealth on account of negligence. This is the first drawback. Furthermore, an unethical person gets a bad reputation. This is the second drawback. Furthermore, an unethical person enters any kind of assembly unconfident and embarrassed, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third drawback. Furthermore, an unethical person feels lost when they die. This is the fourth drawback. Furthermore, an unethical person, when their body breaks up, after death, is sent to a place of loss, a bad place, hell. This is the fifth drawback. <b>Five benefits for an ethical person because of their accomplishment in ethics:</b> Firstly, an ethical person gains great wealth on account of diligence. This is the first benefit. Furthermore, an ethical person gets a good reputation. This is the second benefit. Furthermore, an ethical person enters any kind of assembly bold and self-assured, whether it’s an assembly of aristocrats, brahmins, householders, or ascetics. This is the third benefit. Furthermore, an ethical person dies not feeling lost. This is the fourth benefit. Furthermore, when an ethical person’s body breaks up, after death, they’re received in a good place, the Garden. This is the fifth benefit. <b>A mendicant who wants to accuse another should first establish five things in themselves:</b> I will speak at the right time, not at the wrong time. I will speak truthfully, not falsely. I will speak gently, not harshly. I will speak beneficially, not harmfully. I will speak lovingly, not from secret hate. A mendicant who wants to accuse another should first establish these five things in themselves. <b>Five factors that support meditation:</b> 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 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. <b>Five pure abodes:</b> Aviha, Atappa, the angels fair to see, the fair seeing angels, and Akaniṭṭha. <b>Five non-returners:</b> one who attains peace in the interval between death and resurrection, one who attains peace upon arrival, one who attains peace without extra effort, one who attains peace with extra effort, and one who heads upstream, going to the Akaniṭṭha realm. <b>Five kinds of hard-heartedness:</b> 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. <b>Five shackles of the heart:</b> Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the first shackle of the heart. Furthermore, a mendicant isn’t free of greed for the body … They’re not free of greed for form … They eat as much as they like until their bellies are full, then indulge in the pleasures of sleeping, lying down, and drowsing … They lead the spiritual life hoping for one of the high ranks of the angels’ realm, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I attain a high rank in the Garden!’ This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving. This is the fifth shackle of the heart. <b>Five faculties:</b> eye, ear, nose, tongue, and body. <b>Another five faculties:</b> pleasure, pain, happiness, sadness, and equanimity. <b>Another five faculties:</b> faith, energy, mindfulness, immersion, and wisdom. <b>Five elements of escape:</b> Take a case where a mendicant focuses on sensual pleasures, but on that their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on renunciation, on that their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from sensual pleasures. They’re freed from the distressing and feverish defilements that arise because of sensual pleasures, so they don’t experience that kind of feeling. This is how the escape from sensual pleasures is explained. Take another case where a mendicant focuses on ill will, but their mind does not leap forth … But when they focus on good will, their mind leaps forth … Their mind is in a good state … well detached from ill will. They’re freed from the distressing and feverish defilements that arise because of ill will, so they don’t experience that kind of feeling. This is how the escape from ill will is explained. Take another case where a mendicant focuses on harming, but their mind does not leap forth … But when they focus on compassion, their mind leaps forth … Their mind is in a good state … well detached from harming. They’re freed from the distressing and feverish defilements that arise because of harming, so they don’t experience that kind of feeling. This is how the escape from harming is explained. Take another case where a mendicant focuses on form, but their mind does not leap forth … But when they focus on the formless, their mind leaps forth … Their mind is in a good state … well detached from forms. They’re freed from the distressing and feverish defilements that arise because of form, so they don’t experience that kind of feeling. This is how the escape from forms is explained. Take a case where a mendicant focuses on substantial reality, but their mind does not leap forth, gain confidence, settle down, and become decided. But when they focus on the cessation of substantial reality, their mind leaps forth, gains confidence, settles down, and becomes decided. Their mind is in a good state, well developed, well risen, well freed, and well detached from substantial reality. They’re freed from the distressing and feverish defilements that arise because of substantial reality, so they don’t experience that kind of feeling. This is how the escape from substantial reality is explained. <b>Five opportunities for freedom:</b> Firstly, the Teacher or a respected spiritual companion teaches Dhamma to a mendicant. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how the Teacher or a respected spiritual companion teaches it. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the first opportunity for freedom. Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a mendicant. But the mendicant teaches Dhamma in detail to others as they learned and memorized it. … Or the mendicant rehearses the teaching in detail as they learned and memorized it. … Or the mendicant thinks about and considers the teaching in their heart, examining it with the mind as they learned and memorized it. … Or a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. That mendicant feels inspired by the meaning and the teaching in that Dhamma, no matter how a meditation subject as a basis of immersion is properly grasped, focused on, borne in mind, and penetrated with wisdom. Feeling inspired, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, one feels bliss. And when blissful, the mind becomes immersed. This is the fifth opportunity for freedom. <b>Five perceptions that ripen in freedom:</b> the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. These are the teachings grouped by five that have been rightly explained by the Buddha. You should all recite these in concert.

6. Sixes

dn33:2 There are teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by six? <b>Six interior sense fields:</b> eye, ear, nose, tongue, body, and mind. <b>Six exterior sense fields:</b> sights, sounds, smells, tastes, touches, and ideas. <b>Six classes of consciousness:</b> eye, ear, nose, tongue, body, and mind consciousness. <b>Six classes of contact:</b> contact through the eye, ear, nose, tongue, body, and mind. <b>Six classes of feeling:</b> feeling born of contact through the eye, ear, nose, tongue, body, and mind. <b>Six classes of perception:</b> perceptions of sights, sounds, smells, tastes, touches, and ideas. <b>Six bodies of intention:</b> intention regarding sights, sounds, smells, tastes, touches, and ideas. <b>Six classes of craving:</b> craving for sights, sounds, smells, tastes, touches, and ideas. <b>Six kinds of disrespect:</b> A mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. <b>Six kinds of respect:</b> A mendicant has respect and reverence for the Teacher, the teaching, and the Saṅgha, the training, diligence, and hospitality. <b>Six preoccupations with happiness:</b> Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for happiness. <b>Six preoccupations with sadness:</b> Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for sadness. … Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for sadness. <b>Six preoccupations with equanimity:</b> Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for equanimity. … Knowing an idea with their mind, one is preoccupied with an idea that’s a basis for equanimity. <b>Six warm-hearted qualities:</b> Firstly, a mendicant consistently treats their spiritual companions with bodily kindness, both in public and in private. This warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. Furthermore, a mendicant consistently treats their spiritual companions with verbal kindness, both in public and in private. This too is a warm-hearted quality. Furthermore, a mendicant consistently treats their spiritual companions with mental kindness, both in public and in private. This too is a warm-hearted quality. Furthermore, a mendicant shares without reservation any material things they have gained by legitimate means, even the food placed in the alms-bowl, using them in common with their ethical spiritual companions. This too is a warm-hearted quality. Furthermore, a mendicant lives according to the precepts shared with their spiritual companions, both in public and in private. Those precepts are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This too is a warm-hearted quality. They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and delivers one who applies it to the complete ending of suffering. This warm-hearted quality too makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. <b>Six roots of dispute:</b> Firstly, a mendicant is irritable and acrimonious. Such a mendicant lacks respect and reverence for the Teacher, the teaching, and the Saṅgha, and they don’t fulfill the training. They create a dispute in the Saṅgha, which is for the detriment and unhappiness of the people, for the harm, detriment, and suffering of angels and humans. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future. Furthermore, a mendicant is offensive and contemptuous … They’re jealous and stingy … They’re devious and deceitful … They have corrupt wishes and wrong view … They’re attached to their own views, holding them tight, and refusing to let go. If you see such a root of dispute in yourselves or others, you should try to give up this bad thing. If you don’t see it, you should practice so that it doesn’t come up in the future. That’s how to give up this bad root of dispute, so it doesn’t come up in the future. <b>Six elements:</b> earth, water, fire, air, space, and consciousness. <b>Six elements of escape:</b> Take a mendicant who says: ‘I’ve developed the heart’s release by love. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow ill will still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the heart’s release by love has been developed and properly implemented, yet somehow ill will still occupies the mind. For it is the heart’s release by love that is the escape from ill will.’ Take another mendicant who says: ‘I’ve developed the heart’s release by compassion. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow the thought of harming still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by compassion that is the escape from thoughts of harming.’ Take another mendicant who says: ‘I’ve developed the heart’s release by rejoicing. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow discontent still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by rejoicing that is the escape from discontent.’ Take another mendicant who says: ‘I’ve developed the heart’s release by equanimity. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow desire still occupies my mind.’ They should be told, ‘Not so, venerable! … For it is the heart’s release by equanimity that is the escape from desire.’ Take another mendicant who says: ‘I’ve developed the signless release of the heart. I’ve cultivated it, made it my vehicle and my basis, kept it up, consolidated it, and properly implemented it. Yet somehow my consciousness still follows after signs.’ They should be told, ‘Not so, venerable! … For it is the signless release of the heart that is the escape from all signs.’ Take another mendicant who says: ‘I’m rid of the conceit “I am”. And I don’t regard anything as “I am this”. Yet somehow the dart of doubt and indecision still occupies my mind.’ They should be told, ‘Not so, venerable! Don’t say that. Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. It’s impossible, reverend, it cannot happen that the conceit “I am” has been done away with, and nothing is regarded as “I am this”, yet somehow the dart of doubt and indecision still occupy the mind. For it is the uprooting of the conceit “I am” that is the escape from the dart of doubt and indecision.’ <b>Six unsurpassable things:</b> the unsurpassable seeing, listening, acquisition, training, service, and recollection. <b>Six topics for recollection:</b> the recollection of the Buddha, the teaching, the Saṅgha, ethics, generosity, and God. <b>Six consistent responses:</b> A mendicant, seeing a sight with their eyes, is neither happy nor sad. They remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad. They remain equanimous, mindful and aware. <b>Six classes of people:</b> Someone raised in dark circumstances gives rise to a dark result. Someone raised in dark circumstances gives rise to a bright result. Someone raised in dark circumstances gives rise to extinguishment, which is neither dark nor bright. Someone raised in bright circumstances gives rise to a bright result. Someone raised in bright circumstances gives rise to a dark result. Someone raised in bright circumstances gives rise to extinguishment, which is neither dark nor bright. <b>Six perceptions that help penetration:</b> the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. These are the teachings grouped by six that have been rightly explained by the Buddha. You should all recite these in concert.

7. Sevens

dn33:2 There are teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by seven? <b>Seven riches of the noble ones:</b> the riches of faith, ethics, conscience, prudence, learning, generosity, and wisdom. <b>Seven awakening factors:</b> mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. <b>Seven prerequisites for immersion:</b> right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. <b>Seven bad qualities:</b> a mendicant is faithless, shameless, imprudent, unlearned, lazy, unmindful, and witless. <b>Seven good qualities:</b> a mendicant is faithful, conscientious, prudent, learned, energetic, mindful, and wise. <b>Seven aspects of the teachings of the true persons:</b> a mendicant knows the teachings, knows the meaning, knows themselves, knows moderation, knows the right time, knows assemblies, and knows individuals. <b>Seven qualifications for graduation:</b> 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. <b>Seven perceptions:</b> the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation. <b>Seven powers:</b> faith, energy, conscience, prudence, mindfulness, immersion, and wisdom. <b>Seven planes of consciousness:</b> There are sentient beings that are diverse in body and diverse in perception, such as human beings, some angels, and some beings in hell. This is the first plane of consciousness. There are sentient beings that are diverse in body and unified in perception, such as the angels of the exalted 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 angels of sublime luminosity. This is the third plane of consciousness. There are sentient beings that are unified in body and unified in perception, such as the angels 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 attained 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 attained 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 attained the dimension of nothingness. This is the seventh plane of consciousness. <b>Seven individuals worthy of a religious donation:</b> one freed both ways, one freed by wisdom, a direct witness, one attained to view, one freed by faith, a follower of teachings, and a follower by faith. <b>Seven underlying tendencies:</b> sensual desire, aversion, views, doubt, conceit, desire for continued existence, and ignorance. <b>Seven fetters:</b> attraction, aversion, views, doubt, conceit, desire for continued existence, and ignorance. <b>Seven means of settling any disciplinary issues that might arise:</b> Resolution face-to-face to be applied. Resolution through recollection to be granted. Resolution because of past insanity to be granted. Acting according to what has been admitted. Majority decision. Further penalty. Covering over as if with grass. These are the teachings grouped by seven that have been rightly explained by the Buddha. You should all recite these in concert. The second recitation section is complete.

8. Eights