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the condition for knowledge and vision of liberation is destroyed. Monks, for one endowed with virtue, for one complete in virtue, right concentration is complete as a condition. When there is right concentration, for one complete in right concentration, knowledge and vision of things as they are is complete as a condition. When there is knowledge and vision of things as they are, for one complete in knowledge and vision of things as they are, disenchantment and dispassion is complete as a condition. When there is disenchantment and dispassion, for one complete in disenchantment and dispassion, knowledge and vision of liberation is complete as a condition. Just as, monks, a tree endowed with branches and leaves. Its outer bark grows to completion, its inner bark grows to completion, its sapwood grows to completion, its heartwood grows to completion; even so, monks, for one endowed with virtue, for one complete in virtue, right concentration is complete as a condition. When there is right concentration, for one complete in right concentration, knowledge and vision of things as they are is complete as a condition. When there is knowledge and vision of things as they are, for one complete in knowledge and vision of things as they are, disenchantment and dispassion is complete as a condition. When there is disenchantment and dispassion, for one complete in disenchantment and dispassion, knowledge and vision of liberation is complete as a condition. The Fourth. 5. The Discourse on Supported Things 25. Monks, right view, supported by five factors, has the fruit of liberation of mind and the benefits of the fruit of liberation of mind, and has the fruit of liberation by wisdom and the benefits of the fruit of liberation by wisdom. By which five? Here, monks, right view is supported by virtue, is supported by learning, is supported by discussion, is supported by tranquility, is supported by insight. Monks, right view, supported by these five factors, has the fruit of liberation of mind and the benefits of the fruit of liberation of mind... and advantage, and is the fruit of liberation by wisdom, and the advantage of the fruit of liberation by wisdom." The fifth. 6. The Discourse on the Spheres of Liberation 26. "There are these five, monks, spheres of liberation, where a monk dwelling heedfully, ardently, with a resolute mind, either his unliberated mind becomes liberated, or his unexhausted defilements come to an end, or he attains the unexcelled security from bondage not yet attained. "Which are these five? Here, monks, for a monk, the Teacher teaches the Dhamma, or another venerable fellow practitioner. In whatever way, monks, the Teacher teaches the Dhamma to that monk, or another venerable fellow practitioner, in that way he experiences the meaning and experiences the Dhamma in that teaching. To him, experiencing the meaning and experiencing the Dhamma, joy arises. To the joyful, rapture arises. With a mind full of rapture, his body becomes tranquil. With a tranquil body, he feels happiness. To the happy, his mind becomes concentrated. This, monks, is the first sphere of liberation, where a monk dwelling heedfully, ardently, with a resolute mind, either his unliberated mind becomes liberated, or his unexhausted defilements come to an end, or he attains the unexcelled security from bondage not yet attained. "Furthermore, monks, for a monk, the Teacher does not teach the Dhamma, nor another venerable fellow practitioner, but he teaches the Dhamma, as he has heard and learned it, in detail to others. In whatever way, monks, that monk teaches the Dhamma, as he has heard and learned it, in detail to others, in that way he experiences the meaning and experiences the Dhamma in that teaching. To him, experiencing the meaning and experiencing the Dhamma, joy arises. To the joyful, rapture arises. With a mind full of rapture, his body becomes tranquil. With a tranquil body, he feels happiness. To the happy, his mind becomes concentrated. It diminishes. This, monks, is the second abode of liberation where a monk, diligent, ardent, resolute, dwelling, his unliberated mind is liberated, or his unexhausted defilements go to exhaustion, or he attains the unexcelled security from bondage not yet attained. Furthermore, monks, for a monk, the Teacher does not teach the Dhamma, or another respected fellow practitioner, nor does he extensively teach to others the Dhamma as he has heard and learned it, but he extensively recites the Dhamma as he has heard and learned it. Monks, as a monk extensively recites the Dhamma as he has heard and learned it, 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 in mind, the body becomes tranquil. One whose body is tranquil experiences happiness. For the happy, the mind becomes concentrated. This, monks, is the third abode of liberation where a monk, diligent, ardent, resolute, dwelling, his unliberated mind is liberated, or his unexhausted defilements go to exhaustion, or he attains the unexcelled security from bondage not yet attained. Furthermore, monks, for a monk, the Teacher does not teach the Dhamma, or another respected fellow practitioner, nor does he extensively teach to others the Dhamma as he has heard and learned it, nor does he extensively recite the Dhamma as he has heard and learned it; but he mentally reflects upon, ponders, and examines with his mind the Dhamma as he has heard and learned it. Monks, as a monk mentally reflects upon, ponders, and examines with his mind the Dhamma as he has heard and learned it, 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 in mind, the body becomes tranquil. Tranquil-bodied his body feels pleasure. With a happy mind, his mind becomes concentrated. This, bhikkhus, is the fourth liberation-sphere, where a bhikkhu, dwelling heedful, ardent, and resolute, has his unliberated mind liberated, or his unexhausted taints exhausted, or attains the unreached supreme security from bondage. Again, bhikkhus, the Teacher does not teach the Dhamma, nor does some respected fellow practitioner; nor does he teach the Dhamma in detail to others as he has heard and learned it; nor does he recite the Dhamma in detail as he has heard and learned it; nor does he mentally reflect upon, ponder, and contemplate the Dhamma as he has heard and learned it; but rather, some sign of concentration is well-grasped by him, well-attended to, well-sustained, well-penetrated by wisdom. In whatever way, bhikkhus, some sign of concentration is well-grasped by the bhikkhu, well-attended to, well-sustained, well-penetrated by wisdom, in that way he experiences both the meaning and the Dhamma. As he experiences the meaning and the Dhamma, joy arises in him. Being joyful, rapture arises. With a rapturous mind, his body becomes tranquil. With a tranquil body, he feels pleasure. With a happy mind, his mind becomes concentrated. This, bhikkhus, is the fifth liberation-sphere, where a bhikkhu, dwelling heedful, ardent, and resolute, has his unliberated mind liberated, or his unexhausted taints exhausted, or attains the unreached supreme security from bondage. These, bhikkhus, are the five liberation-spheres, where a bhikkhu, dwelling heedful, ardent, and resolute, has his unliberated mind liberated, or his unexhausted taints exhausted, or attains the unreached supreme security from bondage. The Sixth. 7. The Discourse on Concentration 27. Monks, develop concentration, immeasurable, wise, and mindful. Monks, for those who develop concentration, immeasurable, wise, and mindful, five knowledges arise within themselves. Which five? ‘This concentration is pleasant in the present and has a pleasant result in the future’— this knowledge arises within oneself. ‘This concentration is noble, untainted’— this knowledge arises within oneself. ‘This concentration is not resorted to by ignoble persons’— this knowledge arises within oneself. ‘This concentration is tranquil, sublime, attained through pacification, achieved through unification, not reached by forceful suppression of formations’— this knowledge arises within oneself. ‘Mindfully I enter this concentration, mindfully I emerge from it’— this knowledge arises within oneself. Monks, develop concentration, immeasurable, wise, and mindful. Monks, for those who develop concentration, immeasurable, wise, and mindful, these five knowledges arise within themselves. The Seventh. 8. The Discourse on the Five-Factored 28. Monks, I will teach you the development of the noble five-factored right concentration. Listen to it, pay careful attention; I will speak. “Yes, venerable sir,” those monks replied to the Blessed One. The Blessed One said this: And what, monks, is the development of the noble five-factored right concentration? Here, monks, a monk, quite secluded from sensual pleasures… …abides having entered the first jhāna. He drenches, steeps, fills, and pervades this very body with the rapture and pleasure born of seclusion; Nothing of his entire body remains untouched by the joy and happiness born of seclusion. Just as, monks, a skilled bath attendant or his apprentice, having sprinkled bathing powder in a bronze basin, would moisten it thoroughly with water, sprinkling little by little. That ball of bathing powder would be permeated with moisture, saturated with moisture, pervaded inside and out with moisture, and not oozing. Even so, monks, a monk drenches, saturates, fills, and pervades this very body with the joy and happiness born of seclusion; nothing of his entire body remains untouched by the joy and happiness born of seclusion. Of the noble five-factored right concentration, monks, this is the first development.