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is neither pleased nor displeased; he dwells in equanimity, mindful and clearly comprehending. Thus, friend, a monk is endowed with six factors. And how, friend, has a monk one protection? Here, friend, a monk is endowed with a mind protected by mindfulness. Thus, friend, a monk has one protection. And how, friend How, friend, is a monk one with four approaches? Here, friend, a monk reflectively uses, reflectively endures, reflectively avoids, reflectively removes. Thus, friend, is a monk one with four approaches. How, friend, is a monk with individual truths cast off? Here, friend, all those various individual truths of various ascetics and brahmins, all those are cast off, rejected, spit out, released, abandoned, given up by the monk. Thus, friend, is a monk with individual truths cast off. How, friend, is a monk with all cravings subsided? Here, friend, the monk's craving for sensual pleasures is abandoned, craving for existence is abandoned, craving for the holy life is entirely calmed. Thus, friend, is a monk with all cravings subsided. How, friend, is a monk with unagitated intentions? Here, friend, the monk's intention for sensual pleasure is abandoned, intention for ill-will is abandoned, intention for harm is abandoned. Thus, friend, is a monk with unagitated intentions. How, friend, is a monk with bodily formations calmed? Here, friend, the monk, by the abandoning of pleasure and the abandoning of pain, and by the prior passing away of joy and sorrow, enters and dwells in the fourth jhana, which is neither painful nor pleasant, and is purified by equanimity and mindfulness. Thus, friend, is a monk with bodily formations calmed. How, friend, is a monk with a well-liberated mind? Here, friend, the monk's mind is liberated from lust, the mind is liberated from hatred, the mind is liberated from delusion. Thus, friend, is a monk with a well-liberated mind. How, friend, is a monk with well-liberated wisdom? Here, friend, the monk understands: 'My lust is abandoned, its root cut off, made like a palm stump, brought to non-existence, not liable to arise again in the future.' He understands: 'My hatred is abandoned... not liable to arise again in the future.' He understands: 'My delusion is abandoned... not liable to arise again in the future.' Thus, , friends, a monk is one with perfectly liberated wisdom. These ten things are difficult to penetrate. (Ja) “Which ten things should be developed? Ten perceptions – perception of impurity, perception of death, perception of loathsomeness in food, perception of non-delight in the whole world, perception of impermanence, perception of suffering in impermanence, perception of non-self in suffering, perception of abandoning, perception of dispassion, perception of cessation. These ten things should be developed. (Jha) “Which ten things should be fully understood? Ten things to be worn away – For one with right view, wrong view is worn away. And the many evil unwholesome things that arise from wrong view, these too are worn away for him. For one with right intention, wrong intention… For one with right speech, wrong speech… For one with right action, wrong action… For one with right livelihood, wrong livelihood… For one with right effort, wrong effort… For one with right mindfulness, wrong mindfulness… For one with right concentration, wrong concentration… For one with right knowledge, wrong knowledge is worn away. For one with right liberation, wrong liberation is worn away. And the many evil unwholesome things that arise from wrong liberation, these too are worn away for him. These ten things should be fully understood. (Ña) “Which ten things should be realized? Ten things of the trainee no more – right view of the trainee no more, right intention of the trainee no more, right speech of the trainee no more, right action of the trainee no more, right livelihood of the trainee no more, right effort of the trainee no more, right mindfulness of the trainee no more, right concentration of the trainee no more, right knowledge of the trainee no more, right liberation of the trainee no more. These ten things should be realized. “Thus these hundred things, real, true, actual, not otherwise, unchangeable, were rightly fully awakened to by the Tathāgata.” This is what Venerable Sāriputta said. Delighted, those monks rejoiced in Venerable Sāriputta’s words. The Dasuttara Sutta, the eleventh, is finished. The Pāthika Vagga is finished. Its summary: Pāthika and Udumbara The Universal Monarch, The Aggañña; The Sampasādaniya, The Pāsādika, The Mahāpurisalakkhaṇa. The Siṅgāla, The Āṭānāṭiya, The Saṅgīti, And the Dasuttara; By eleven suttas, It is called the Pāthika Vagga. The Pāthika Vagga text is finished. Adorned by three sections, The entire Dīgha Nikāya is completed.