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the resolve for ill-will is abandoned, the resolve for harm is abandoned. Thus, friends, a bhikkhu is one whose resolves are undisturbed. “And how, friends, is a bhikkhu one whose bodily formations are tranquilized? Here, friends, a bhikkhu, by the abandoning of pleasure and the abandoning of pain, and by the prior passing away of joy and sorrow, enters and abides in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. Thus, friends, a bhikkhu is one whose bodily formations are tranquilized. “And how, friends, is a bhikkhu one whose mind is well-liberated? Here, friends, for a bhikkhu, the mind is liberated from lust, the mind is liberated from hatred, the mind is liberated from delusion. it is released. Thus, friends, a monk has a well-released mind. “And how, friends, does a monk have well-released wisdom? Here, friends, a monk understands: ‘My greed is abandoned, its root cut out, made like a palm stump, brought to non-existence, not liable to arise again in the future.’ He understands: ‘My hatred is abandoned, its root cut out, made like a palm stump, brought to non-existence, not liable to arise again in the future.’ He understands: ‘My delusion is abandoned, its root cut out, made like a palm stump, brought to non-existence, not liable to arise again in the future.’ Thus, friends, a monk has well-released wisdom. “The ten qualities of one beyond training are: right view of one beyond training, right intention of one beyond training, right speech of one beyond training, right action of one beyond training, right livelihood of one beyond training, right effort of one beyond training, right mindfulness of one beyond training, right concentration of one beyond training, right knowledge of one beyond training, right liberation of one beyond training. “These ten qualities, friends, were perfectly expounded by that Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Awakened One. Concerning these, all should recite together, not dispute, so that this holy life may be long-lasting, enduring, for the benefit of many, for the happiness of many, out of compassion for the world, for the good, the benefit, the happiness of gods and humans.” Then the Blessed One arose and addressed Venerable Sāriputta: “Good, good, Sāriputta! Indeed, Sāriputta, you have well spoken the method of recitation for the monks.” This is what Venerable Sāriputta said, and the Teacher approved. Those monks were delighted and rejoiced in Venerable Sāriputta’s words. The Discourse on Recitation, the tenth, is finished.