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He doubts, is perplexed about the Saṅgha. He doubts, is perplexed about the training. He is angry with his fellow practitioners, displeased, with a mind struck down, full of resentment. That monk, friends, who is angry with his fellow practitioners, displeased, with a mind struck down, full of resentment, his mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to perseverance, to exertion, this is the fifth mental barrenness. There are five mental fetters. Here, friends, a monk is not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. That monk, friends, who is not free from passion for sensual pleasures, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving, his mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to perseverance, to exertion, this is the first mental fetter. And further, friends, a monk is not free from passion for the body, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. His mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to perseverance, to exertion. And further, friends, a monk is not free from passion for forms, not free from desire, not free from affection, not free from thirst, not free from feverish longing, not free from craving. His mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to perseverance, to exertion. And further, friends, a monk, having eaten his fill, stuffing himself, dwells devoted to the pleasure of lying down, the pleasure of slumber, the pleasure of sleep. His mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to perseverance, to exertion. And further, friends, a monk practices the holy life with the aspiration for a certain class of devas – 'By this virtue, or by this vow, or by this ascetic practice, or by this holy life, I shall become a deva or one of the devas.' That monk, friends, who practices the holy life with the aspiration for a certain class of devas – 'By this virtue, or by this vow, or by this ascetic practice, or by this holy life, I shall become a deva or one of the devas,' his mind does not incline to ardour, to application, to perseverance, to exertion. Whose mind does not incline to ardour, to application, to perseverance, to exertion, this is the fifth mental fetter. There are five faculties – the faculty of sight, the faculty of hearing, the faculty of sm- the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty. “Again, five faculties: the pleasure faculty, the pain faculty, the joy faculty, the sorrow faculty, the equanimity faculty. “Again, five faculties: the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty. 321. “Five elements of escape. Here, friend, when a bhikkhu attends to sensual pleasures, his mind does not incline, does not become clear, does not settle, does not become liberated in sensual pleasures. But when he attends to renunciation, his mind inclines, becomes clear, settles, becomes liberated in renunciation. His mind then is well-gone, well-developed, well-arisen, well-liberated, disjoined from sensual pleasures. And whatever defilements, vexations, torments arise dependent on sensual pleasures, he is freed from them; he does not experience that feeling. This is declared as the escape from sensual pleasures. “Again, friend, when a bhikkhu attends to ill-will, his mind does not incline, does not become clear, does not settle, does not become liberated in ill-will. But when he attends to non-ill-will, his mind inclines, becomes clear, settles, becomes liberated in non-ill-will. His mind then is well-gone, well-developed, well-arisen, well-liberated, disjoined from ill-will. And whatever defilements, vexations, torments arise dependent on ill-will, he is freed from them; he does not experience that feeling. This is declared as the escape from ill-will. “Again, friend, when a bhikkhu attends to harming, his mind does not incline, does not become clear, does not settle, does not become liberated in harming. But when he attends to non-harming, his mind inclines, becomes clear, settles, becomes liberated in non-harming. His mind then is well-gone, well-developed, well-arisen, well-liberated, disjoined from harming. And whatever defilements, vexations, torments arise dependent on harming, he is freed from them; he does not experience that feeling. He does not experience that feeling. This is declared as the escape from harm. Again, friend, when a monk attends to forms, his mind does not incline, does not become clear, does not settle, does not become liberated in forms. But when he attends to the formless, his mind inclines, becomes clear, settles, becomes liberated in the formless. His mind, well-gone, well-developed, well-risen, well-liberated, is disjoined from forms. And whatever defilements, vexations, and fevers arise due to forms, he is freed from them. He does not experience that feeling. This is declared as the escape from forms. Again, friend, when a monk attends to personality, his mind does not incline, does not become clear, does not settle, does not become liberated in personality. But when he attends to the cessation of personality, his mind inclines, becomes clear, settles, becomes liberated in the cessation of personality. His mind, well-gone, well-developed, well-risen, well-liberated, is disjoined from personality. And whatever defilements, vexations, and fevers arise due to personality, he is freed from them. He does not experience that feeling. This is declared as the escape from personality. 322. There are five liberation-bases. Here, friend, the Teacher teaches the Dhamma to a monk, or another respected fellow practitioner. In whatever way, friend, the Teacher teaches the Dhamma to a monk, or another respected fellow practitioner, in that way, he experiences the meaning and experiences the Dhamma in that teaching. For him, experiencing the meaning and experiencing the Dhamma, joy arises. For one who is joyful, rapture arises. For one whose mind is rapturous, the body becomes tranquil. One whose body is tranquil experiences pleasure. For one who is pleased, the mind becomes concentrated. This is the first liberation-base. Again, friend, it is not that the Teacher teaches the Dhamma to a monk, or another respected fellow practitioner, but rather, he teaches the Dhamma that he has heard and learned in detail to others... ...and rather, what he has heard... Then, the doctrine he has learned he recites in detail... Moreover, the doctrine as heard, as learned, he ponders with his mind, he investigates, he examines with his thoughts... Moreover, for him, some sign of concentration is well-grasped, well-attended to, well-reflected upon, well-penetrated by wisdom. In whatever way, friends, a monk has some sign of concentration well-grasped, well-attended to, well-reflected upon, well-penetrated by wisdom, in that way he experiences the meaning of that doctrine and the doctrine itself. For him, experiencing the meaning and experiencing the doctrine, joy arises. When joyful, rapture arises. When the mind is rapturous, the body becomes tranquil. When the body is tranquil, he feels pleasure. When pleased, the mind becomes concentrated. This is the fifth basis for liberation. Five perceptions that ripen for liberation: perception of impermanence, perception of suffering in impermanence, perception of non-self in suffering, perception of abandoning, perception of dispassion. These, friends, are the five doctrines well-proclaimed by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One; there, all should chant them together... for the welfare, for the benefit, for the happiness of gods and humans. [The Quintet of the Chanting is finished.] The Sixes 323. Friends, there are six doctrines well-proclaimed by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One; there, all should chant them together... for the welfare, for the benefit, for the happiness of gods and humans. Which six? Six internal sense bases: the eye base, the ear base, the nose base, the tongue base, the body base, the mind base. Six external sense bases: the form base, the sound base, the odor base, the taste base, the touch base, the mind-object base. Six consciousness groups: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. Six contact groups: eye-contact, ear-contact, nose-contact, contact, tongue-contact, body-contact, mind-contact. Six bodies of feeling: Feeling born of eye-contact, Feeling born of ear-contact, Feeling born of nose-contact, Feeling born of tongue-contact, Feeling born of body-contact, Feeling born of mind-contact. Six bodies of perception: Perception of forms, Perception of sounds, Perception of odors, Perception of tastes, Perception of tangibles, Perception of mental objects. Six bodies of volition: Volition regarding forms, Volition regarding sounds, Volition regarding odors, Volition regarding tastes, Volition regarding tangibles, Volition regarding mental objects. Six bodies of craving: Craving for forms, Craving for sounds, Craving for odors, Craving for tastes, Craving for tangibles, Craving for mental objects. Six kinds of disrespect.