dn33:3 There are teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by eight? <b>Eight wrong ways:</b> wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. <b>Eight right ways:</b> right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. <b>Eight individuals worthy of a religious donation:</b> The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. <b>Eight grounds for laziness:</b> Firstly, a mendicant has some work to do. They think: ‘I have some work to do. But while doing it my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for laziness. Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. But while working my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy … This is the second ground for laziness. Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. But while walking my body will get tired. I’d better have a lie down.’ They lie down, and don’t rouse energy … This is the third ground for laziness. Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. But while walking my body got tired. I’d better have a lie down.’ They lie down, and don’t rouse energy … This is the fourth ground for laziness. Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is tired and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy … This is the fifth ground for laziness. Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is heavy and unfit for work, like I’ve just eaten a load of beans. I’d better have a lie down.’ They lie down, and don’t rouse energy … This is the sixth ground for laziness. Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. Lying down would be good for me. I’d better have a lie down.’ They lie down, and don’t rouse energy … This is the seventh ground for laziness. Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. My body is weak and unfit for work. I’d better have a lie down.’ They lie down, and don’t rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for laziness. <b>Eight grounds for arousing energy:</b> Firstly, a mendicant has some work to do. They think: ‘I have some work to do. While working it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the first ground for arousing energy. Furthermore, a mendicant has done some work. They think: ‘I’ve done some work. While I was working I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy … This is the second ground for arousing energy. Furthermore, a mendicant has to go on a journey. They think: ‘I have to go on a journey. While walking it’s not easy to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy … This is the third ground for arousing energy. Furthermore, a mendicant has gone on a journey. They think: ‘I’ve gone on a journey. While I was walking I wasn’t able to focus on the instructions of the Buddhas. I’d better preemptively rouse up energy.’ They rouse up energy … This is the fourth ground for arousing energy. Furthermore, a mendicant has wandered for alms, but they didn’t get to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, but I didn’t get to fill up on as much food as I like, coarse or fine. My body is light and fit for work. I’d better preemptively rouse up energy.’ They rouse up energy … This is the fifth ground for arousing energy. Furthermore, a mendicant has wandered for alms, and they got to fill up on as much food as they like, coarse or fine. They think: ‘I’ve wandered for alms, and I got to fill up on as much food as I like, coarse or fine. My body is strong and fit for work. I’d better preemptively rouse up energy.’ They rouse up energy … This is the sixth ground for arousing energy. Furthermore, a mendicant feels a little sick. They think: ‘I feel a little sick. It’s possible this illness will worsen. I’d better preemptively rouse up energy.’ They rouse up energy … This is the seventh ground for arousing energy. Furthermore, a mendicant has recently recovered from illness. They think: ‘I’ve recently recovered from illness. It’s possible the illness will come back. I’d better preemptively rouse up energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.’ They rouse energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. This is the eighth ground for arousing energy. <b>Eight reasons to give:</b> Someone might give a gift after insulting the recipient. Or they give out of fear. Or they give thinking, ‘They gave to me.’ Or they give thinking, ‘They’ll give to me.’ Or they give thinking, ‘It’s good to give.’ Or they give thinking, ‘I cook, they don’t. It wouldn’t be right for me to not give to them.’ Or they give thinking, ‘By giving this gift I’ll get a good reputation.’ Or they give thinking, ‘This is an adornment and requisite for the mind.’ <b>Eight rewards for giving:</b> First, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. They see an affluent aristocrat or brahmin or householder amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘If only I could live in the company of well-to-do aristocrats or brahmins or householders!’ They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to that outcome. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity. Next, someone gives to ascetics or brahmins. Whatever they give they expect back. And they’ve heard: ‘The angels of the four great kings are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be received in the company of the angels of the four great kings!’ They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to that outcome. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity. Next, someone gives to ascetics or brahmins. Whatever they give they expect back. And they’ve heard: ‘The angels of the thirty-three … the angels of Yama … the joyful angels … the angels who love to create … the angels who control what is created by others are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be received in the company of the angels who control what is created by others!’ They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to that outcome. But I say that this is only for those of ethical conduct, not for the unethical. The heart’s wish of an ethical person succeeds because of their purity. Next, someone gives to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. Whatever they give they expect back. And they’ve heard: ‘The angels of the exalted host are long-lived, beautiful, and very happy.’ They think: ‘If only, when my body breaks up, after death, I would be received in the company of the angels of the exalted host!’ They settle on that thought, stabilize it, and develop it. As they’ve settled for less and not developed further, their thought leads to that outcome. But I say that this is only for those of ethical conduct, not for the unethical. And for those free of desire, not those with desire. The heart’s wish of an ethical person succeeds because of their freedom from desire. <b>Eight assemblies:</b> the assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the angels of the four great kings. An assembly of the angels of the thirty-three. An assembly of Satans. An assembly of exalted angels. <b>Eight worldly conditions:</b> gain and loss, fame and disgrace, blame and praise, pleasure and pain. <b>Eight dimensions of mastery:</b> 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. <b>Eight liberations:</b> Having physical form, they see forms. This is the first liberation. Not perceiving physical form internally, they see forms externally. This is the second liberation. They’re focused only on beauty. This is the third liberation. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation. These are the teachings grouped by eight that have been rightly explained by the Buddha. You should all recite these in concert.

9. Nines

dn33:3 There are teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert. What are the teachings grouped by nine? <b>Nine grounds for resentment:</b> 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. <b>Nine ways to get rid of resentment:</b> 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. <b>Nine abodes of sentient beings:</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 abode of sentient beings. 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 abode of sentient beings. There are sentient beings that are unified in body and diverse in perception, such as the angels of sublime luminosity. This is the third abode of sentient beings. There are sentient beings that are unified in body and unified in perception, such as the angels 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 angels 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 attained 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 attained 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 attained 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 attained the dimension of neither perception nor non-perception. This is the ninth abode of sentient beings. <b>Nine lost opportunities for spiritual practice:</b> 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 sent to hell. This is the first lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world … But that individual has fallen into the animal realm. This is the second lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world … But an individual has fallen into 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 fallen among the titans. This is the fourth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world … But that individual has been placed among the long-lived orders of angels. This is the fifth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world … But that individual has been born in the borderlands, among uneducated foreigners, where monks, nuns, laymen, and laywomen do not go. This is the sixth lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world … And an individual is born 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 arise spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is the seventh lost opportunity for spiritual practice. Furthermore, a Realized One has arisen in the world … And an individual is born in a central country. But they’re witless, dull, idiotic, and unable to distinguish what is well said from what is poorly said. This is the eighth lost opportunity for spiritual practice. Furthermore, no Realized One has arisen in the world, so there is no teaching of the Dhamma leading to peace, extinguishment, awakening, as proclaimed by the Holy One. But an individual is born in a central country. And they’re wise, bright, clever, and able to distinguish what is well said from what is poorly said. This is the ninth lost opportunity for spiritual practice. <b>Nine progressive meditations:</b> A mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. Going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. <b>Nine progressive cessations:</b> 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. These are the teachings grouped by nine that have been rightly explained by the Buddha. You should all recite these in concert.

10. Tens