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Furthermore, friend, for a monk, the Teacher does not teach the Dhamma, nor does any respected fellow practitioner, nor does he teach the Dhamma as heard, as learned, in detail to others, nor does he recite the Dhamma as heard, as learned, in detail, nor does he reflect upon, ponder, or examine with his mind the Dhamma as heard, as learned; but rather, some sign of concentration is well-grasped by him, well-attended to, well-considered, well-penetrated by wisdom. As, friend, for a monk, some sign of concentration is well-grasped, well-attended to, well-considered, well-penetrated by wisdom, so does he experience the meaning and experience the Dhamma in that Dhamma. For him, experiencing the meaning and experiencing the Dhamma, joy arises. For the joyful, rapture arises. For the rapturous, the body becomes tranquil. With tranquil body, he feels happiness. For the happy, the mind becomes concentrated. This is the fifth ground for liberation. These five things are to be directly known. (Knowledge) Which five things are to be realized? The five aggregates of Dhamma: the aggregate of virtue, the aggregate of concentration, the aggregate of wisdom, the aggregate of liberation, the aggregate of knowledge and vision of liberation. These five things are to be realized. Thus these fifty things are real, true, actual, not otherwise, not different, rightly fully awakened to by the Tathāgata. Six things 356. Six things are of great help. ... six qualities are to be realized. Which six qualities are of great help? The six qualities of remembrance. Here, friends, a monk maintains loving-kindness in bodily action towards his fellow practitioners, openly and in private. This quality too is one of remembrance, causing affection, causing respect, for cohesion, for non-dispute, for unity, for oneness it conduces. Furthermore, friends, a monk maintains loving-kindness in verbal action ... for oneness it conduces. Furthermore, friends, a monk maintains loving-kindness in mental action ... for oneness it conduces. Furthermore, friends, whatever gains are righteous, gained righteously, even if it's just what's in his alms-bowl, a monk does not enjoy such gains alone; he shares them with his virtuous fellow practitioners. This quality too is one of remembrance ... for oneness it conduces. Furthermore, friends, whatever virtues there are, unbroken, unholed, unspotted, unblemished, liberating, praised by the wise, untainted, conducive to concentration, a monk dwells sharing such virtues with his fellow practitioners, openly and in private. This quality too is one of remembrance ... for oneness it conduces. Furthermore, friends, whatever view is noble, leading out to liberation, leading the one who practices it to the right destruction of suffering, a monk dwells sharing such a view with his fellow practitioners, openly and in private. This quality too is one of remembrance, causing affection, causing respect, for cohesion, for non-dispute, for unity, for oneness it conduces. These six qualities are of great help. Which six qualities are to be developed? The six recollections: recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtues, recollection of generosity, recollection of devas. These six qualities are to be developed. Which six qualities are to be fully understood? The six internal sense bases: the eye sense base, the ear sense base, the nose sense base, the tongue sense base, the body sense base, the mind sense base. These six qualities... Mother, to be fully understood. (Gha) “Which six things are to be abandoned? The six bodies of craving: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tangibles, craving for mental objects. These six things are to be abandoned. (Ṅa) “Which six things lead to decline? The six disrespects: Here, friend, a monk dwells disrespectfully, without deference, towards the Teacher. Towards the Dhamma… towards the Saṅgha… towards the training… towards diligence… towards hospitality, he dwells disrespectfully, without deference. These six things lead to decline. (Ca) “Which six things lead to distinction? The six respects: Here, friend, a monk dwells respectfully, with deference, towards the Teacher. Towards the Dhamma… towards the Saṅgha… towards the training… towards diligence… towards hospitality, he dwells respectfully, with deference. These six things lead to distinction. (Cha) “Which six things are difficult to penetrate? The six elements of escape: Here, friend, a monk might say: ‘Indeed, the liberation of mind by loving-kindness has been developed by me, made much of, made a vehicle, made a basis, established, practiced, and well-commenced. Yet, ill-will still takes hold of my mind.’ He should be told: ‘Do not say so! Do not, venerable sir, speak thus! Do not misrepresent the Blessed One! It is not good to misrepresent the Blessed One! The Blessed One would not speak thus! It is impossible, friend, it is not an occasion, that when the liberation of mind by loving-kindness has been developed, made much of, made a vehicle, made a basis, established, practiced, and well-commenced, ill-will would still take hold of one’s mind. That is not possible. For this, friend, is the escape from ill-will, namely, the liberation of mind by loving-kindness.’ “Here again, friend, a monk might say: ‘Indeed, the liberation of mind by compassion has been developed by me, made much of, made a vehicle, made a basis, established, practiced, and well-commenced. Yet, cruelty still takes hold of my mind.’ He should be told: ‘Do not say so! Do not, venerable sir, speak thus! Do not misrepresent the Blessed One!… For this, friend, is the escape from… from harm, which is the liberation of mind through compassion. Here, friends, if a monk were to say: ‘Indeed, my liberation of mind through appreciative joy has been developed… …yet discontent still overwhelms my mind.’ He should be told: ‘Do not say so! Venerable sir, do not speak thus! …For this is the escape, friend, from discontent, which is the liberation of mind through appreciative joy.’ Here, friends, if a monk were to say: ‘Indeed, my liberation of mind through equanimity has been developed… …yet lust still overwhelms my mind.’ He should be told: ‘Do not say so! Venerable sir, do not speak thus! …For this is the escape, friend, from lust, which is the liberation of mind through equanimity.’ Here, friends, if a monk were to say: ‘Indeed, my signless liberation of mind has been developed… …yet my consciousness follows after signs.’ He should be told: ‘Do not say so! Venerable sir, do not speak thus! …For this is the escape, friend, from all signs, which is the signless liberation of mind.’ Here, friends, if a monk were to say: ‘Indeed, the thought “I am” has vanished for me; I do not perceive “this I am,” yet the dart of doubt and perplexity still overwhelms my mind.’ He should be told: ‘Do not say so! Venerable sir, do not speak thus! Do not slander the Blessed One! For it is not good to slander the Blessed One! The Blessed One would not speak thus. It is impossible, friend, it cannot be, that for one for whom the thought “I am” has vanished, who does not perceive “this I am,” the dart of doubt and perplexity would still overwhelm his mind. That is not possible. For this is the escape, friend, from the dart of doubt and perplexity, which is the uprooting of the conceit “I am.”’ These six things are difficult to penetrate. (Ja) Which six things should be developed? Six constant abidings. Here, friends, a monk, having seen a form with the eye, is neither pleased nor displeased; he abides in equanimity, mindful and clearly comprehending. Having heard a sound with the ear… ... having smelled a smell with the nose, having tasted a taste with the tongue, having felt a tangible with the body, having cognized a mental phenomenon with the mind, he neither becomes glad nor sad, he dwells equanimous, mindful, and clearly comprehending. These six qualities are to be developed. Which six qualities are to be directly known? Six supremacies: supremacy of sight, supremacy of hearing, supremacy of gain, supremacy of training, supremacy of service, supremacy of recollection. These six qualities are to be directly known. Which six qualities are to be realized? Six direct knowledges: Here, friend, a monk experiences various kinds of supernormal power: being one, he becomes many; being many, he becomes one. Appearing and vanishing. He goes unimpeded through walls, through ramparts, through mountains, as if through space. He dives in and out of the earth as if in water. He walks on water without sinking as if on land. He travels through the air cross-legged, like a winged bird. He touches and strokes these moon and sun, so mighty, so powerful, with his hand. He exercises bodily mastery even up to the Brahma world. With the divine ear element, purified and surpassing human, he hears both kinds of sounds, divine and human, those far and those near. He comprehends the minds of other beings, other persons, having encompassed them with his own mind. He understands a mind with lust as 'a mind with lust'... He understands an unliberated mind as 'an unliberated mind'. He recollects his manifold past lives, that is, one birth... thus he recollects his manifold past lives, with their modes and details. With the divine eye, purified and surpassing human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands beings as they fare according to their kamma... With the destruction of the taints, he realizes in this very life the taintless liberation of mind, liberation by wisdom... This one, having realized higher knowledge, dwells having attained it. These six qualities are to be realized. Thus, these sixty qualities are real, true, so, unalterable, unchangeable,