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not for one who delights in company. This Dhamma is for one who has aroused energy, not for one who is lazy. This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is muddled. This Dhamma is for one who is concentrated, not for one who is unconcentrated. This Dhamma is for one who is wise, This Dhamma, this Dhamma is not for the unwise. This Dhamma is for one free from proliferation, this Dhamma is not for one delighting in proliferation. These eight qualities should be developed. "Which are the eight qualities to be fully understood? The eight stations of mastery – One, having perception of form internally, sees external forms, limited, beautiful and ugly. 'Having overcome them, I know, I see,' – such is his perception. This is the first station of mastery. One, having perception of form internally, sees external forms, immeasurable, beautiful and ugly. 'Having overcome them, I know, I see,' – such is his perception. This is the second station of mastery. One, having no perception of form internally, sees external forms, limited, beautiful and ugly. 'Having overcome them, I know, I see,' – such is his perception. This is the third station of mastery. One, having no perception of form internally, sees external forms, immeasurable, beautiful and ugly. 'Having overcome them, I know, I see,' – such is his perception. This is the fourth station of mastery. One, having no perception of form internally, sees external forms, blue, blue in color, blue in appearance, blue in luster. Just as a flax flower is blue, blue in color, blue in appearance, blue in luster. Or just as a Benares cloth, well-smoothed on both sides, is blue, blue in color, blue in appearance, blue in luster. Even so, one, having no perception of form internally, sees external forms, blue, blue in color, blue in appearance, blue in luster. 'Having overcome them, I know, I see,' – such is his perception. This is the fifth station of mastery. One, having no perception of form internally, sees external forms, yellow, yellow in color, yellow in appearance, yellow in luster. Just as a ka A yellow flower is yellow, yellow-colored, yellow-appearing, yellow-shining. Just as a Benares cloth, well-smoothed on both sides, is yellow, yellow-colored, yellow-appearing, yellow-shining, even so, one who is formless in perception internally sees external forms that are yellow, yellow-colored, yellow-appearing, yellow-shining, and perceives, 'Having overcome them, I know, I see.' This is the sixth sphere of mastery. One who is formless in perception internally sees external forms that are red, red-colored, red-appearing, red-shining. Just as a Bandhujīvaka flower is red, red-colored, red-appearing, red-shining, or just as a Benares cloth, well-smoothed on both sides, is red, red-colored, red-appearing, red-shining, even so, one who is formless in perception internally sees external forms that are red, red-colored, red-appearing, red-shining, and perceives, 'Having overcome them, I know, I see.' This is the seventh sphere of mastery. One who is formless in perception internally sees external forms that are white, white-colored, white-appearing, white-shining. Just as the morning star is white, white-colored, white-appearing, white-shining, or just as a Benares cloth, well-smoothed on both sides, is white, white-colored, white-appearing, white-shining, even so, one who is formless in perception internally sees external forms that are white, white-colored, white-appearing, white-shining, and perceives, 'Having overcome them, I know, I see.' This is the eighth sphere of mastery. These eight things are to be fully known. (Knowledge) "Which eight things are to be realized? The eight liberations – Being material, one sees forms. This is the first liberation. One who is formless in perception internally sees external forms. This is the second liberation. o. He is intent on the beautiful. This is the third liberation. With the complete transcending of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, he enters and dwells in the dimension of infinite space, thinking, ‘Space is infinite.’ This is the fourth liberation. With the complete transcending of the dimension of infinite space, he enters and dwells in the dimension of infinite consciousness, thinking, ‘Consciousness is infinite.’ This is the fifth liberation. With the complete transcending of the dimension of infinite consciousness, he enters and dwells in the dimension of nothingness, thinking, ‘There is nothing.’ This is the sixth liberation. With the complete transcending of the dimension of nothingness, he enters and dwells in the dimension of neither perception nor non-perception. This is the seventh liberation. With the complete transcending of the dimension of neither perception nor non-perception, he enters and dwells in the cessation of perception and feeling. This is the eighth liberation. These eight phenomena are to be realized. Thus, these eighty phenomena are real, true, actual, not otherwise, unchangeable, rightly comprehended by the Tathāgata. Nine phenomena 359. Nine phenomena are very helpful… nine phenomena are to be realized. (A) Which nine phenomena are very helpful? Nine phenomena rooted in careful attention: For one who attends carefully, joy arises; for one who is joyful, rapture arises; for one whose mind is rapturous, the body becomes tranquil; for one whose body is tranquil, he feels pleasure; for one who is pleased, the mind becomes concentrated; for one whose mind is concentrated, he knows and sees things as they are; knowing and seeing things as they are, he becomes disenchanted; being disenchanted, he becomes dispassionate; through dispassion, he is liberated. These nine phenomena are very helpful. (B) Which nine phenomena are to be developed? Nine factors for purification and exertion – purification of conduct is a factor for purification and exertion, purification of mind is a factor for purification and exertion, purification of view is a factor for purification and exertion, purification by overcoming doubt is a factor for purification and exertion, purification by knowledge and vision of what is path and what is not path is a factor for purification and exertion, purification by knowledge and vision of the way is a factor for purification and exertion the purification of knowledge and vision, the purification of wisdom, the purification of liberation. These nine qualities are to be developed. (Ga) "Which are the nine qualities to be fully understood? The nine abodes of beings: There are, friends, beings with diverse bodies and diverse perceptions, such as humans, some devas, and some in states of woe. This is the first abode of beings. There are, friends, beings with diverse bodies and unified perception, such as the Brahma-devas who are first reborn. This is the second abode of beings. There are, friends, beings with unified bodies and diverse perceptions, such as the Abhassara devas. This is the third abode of beings. There are, friends, beings with unified bodies and unified perception, such as the Subhakiṇha devas. This is the fourth abode of beings. There are, friends, beings without perception and without feeling, such as the Asaññasatta devas. This is the fifth abode of beings. There are, friends, beings who, by completely transcending perceptions of form, by the disappearance of perceptions of resistance, by not attending to perceptions of diversity, attain the sphere of infinite space, thinking, 'Space is infinite.' This is the sixth abode of beings. There are, friends, beings who, by completely transcending the sphere of infinite space, attain the sphere of infinite consciousness, thinking, 'Consciousness is infinite.' This is the seventh abode of beings. There are, friends, beings who, by completely transcending the sphere of infinite consciousness, attain the sphere of nothingness, thinking, 'There is nothing.' This is the eighth abode of beings. There are, friends, beings who, by completely transcending the sphere of nothingness, attain the sphere of neither perception nor non-perception. This is the ninth abode of beings. These nine qualities are to be fully understood. (Gha) "Which are the nine qualities to be abandoned? The nine qualities rooted in craving: Dependent on craving is seeking. Dependent on seeking is gain. Dependent on gain is decision. Dependent on decision is desire and lust. Dependent on desire and lust is attachment. Dependent on attachment is clinging. Dependent on clinging is avarice. Dependent on avarice Because of protection, a guard, on account of protection, the taking of sticks, the taking of weapons, quarrels, disputes, contentions, backbiting, slandering, false speech, many evil unwholesome states arise. These nine states are to be abandoned. (Ṅa) Which are the nine states conducive to decline? Nine grounds for resentment: ‘He did me harm’ – one harbors resentment. ‘He is doing me harm’ – one harbors resentment. ‘He will do me harm’ – one harbors resentment. ‘He did harm to my dear and beloved one’ – one harbors resentment. ‘He is doing harm to my dear and beloved one’ – one harbors resentment. ‘He will do harm to my dear and beloved one’ – one harbors resentment. ‘He did good to my disliked and disagreeable one’ – one harbors resentment. ‘He is doing good to my disliked and disagreeable one’ – one harbors resentment. ‘He will do good to my disliked and disagreeable one’ – one harbors resentment. These nine states are conducive to decline. (Ca) Which are the nine states conducive to distinction? Nine ways to subdue resentment: ‘He did me harm, but how could that be?’ – one subdues resentment. ‘He is doing me harm, but how could that be?’ – one subdues resentment. ‘He will do me harm, but how could that be?’ – one subdues resentment. ‘He did harm to my dear and beloved one, but how could that be?