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and that which is my mind without ill-will towards all beings, and that which is my energy aroused and sustained, and that which is my mind concentrated, not distracted: this is calm. That which is my body tranquil, not agitated: this is the prerequisite for concentration. That which is my mindfulness established, not confused: this is insight. 54. That concentration should be known in five ways. This concentration is "pleasant in the present," thus for him, knowledge and vision are personally established. This concentration is "pleasant in future result," thus for him, knowledge and vision are personally established. This concentration is "noble, unworldly," thus for him, knowledge and vision are personally established. This concentration is "un-" "This concentration is 'practiced by persons'" - for him, knowledge and vision arise personally. This concentration is 'peaceful and sublime, attained by tranquilization, attained by unification, not held back by forceful suppression'" - for him, knowledge and vision arise personally. And this concentration, 'mindfully I enter, mindfully I emerge'" - for him, knowledge and vision arise personally. Therein, the concentration that is pleasant in the present, and the concentration that has pleasant results in the future - this is serenity. And the concentration that is noble, unworldly, and the concentration not served by ignoble persons, and the concentration that is peaceful and sublime, attained by tranquilization, attained by unification, not held back by forceful suppression, and that which I enter mindfully and emerge mindfully - this is insight. That concentration is to be known in five ways: pervaded by rapture, pervaded by pleasure, pervaded by mind, pervaded by light, the sign of reviewing. Therein, that which is pervaded by rapture, that which is pervaded by pleasure, that which is pervaded by mind - this is serenity. And that which is pervaded by light, and the sign of reviewing - this is insight. 55. Ten kasiṇa bases: earth kasiṇa, water kasiṇa, fire kasiṇa, wind kasiṇa, blue kasiṇa, yellow kasiṇa, red kasiṇa, white kasiṇa, space kasiṇa, consciousness kasiṇa. Therein, that which is earth kasiṇa, that which is water kasiṇa, and so all, and that which is white kasiṇa. These eight kasiṇas are serenity. And that which is space kasiṇa, and that which is consciousness kasiṇa - this is insight. Thus, the entire noble path, in whatever way it is described, should be joined with serenity and insight. They are comprised of three qualities: impermanence, suffering, non-self. Developing serenity and insight, one develops the three gateways to liberation. The three gateways to liberation: Indeed, developing the three aggregates, He develops them. Developing the three aggregates, He develops the Noble Eightfold Path. A person of lustful conduct, Goes forth by the signless liberation-door, Training in the higher mind training, Abandoning the unwholesome root of greed, Not approaching pleasant feeling contact, Fully understanding pleasant feeling, Washing away the defilement of lust, Shaking off the dust of lust, Vomiting out the poison of lust, Extinguishing the fire of lust, Pulling out the dart of lust, Disentangling the tangle of lust. A person of hateful conduct, Goes forth by the desireless liberation-door, Training in the higher virtue training, Abandoning the unwholesome root of hatred, Not approaching painful feeling contact, Fully understanding painful feeling, Washing away the defilement of hatred, Shaking off the dust of hatred, Vomiting out the poison of hatred, Extinguishing the fire of hatred, Pulling out the dart of hatred, Disentangling the tangle of hatred. A person of deluded conduct, Goes forth by the emptiness liberation-door, Training in the higher wisdom training, Abandoning the unwholesome root of delusion, Not approaching neither-painful-nor-pleasant feeling contact, Fully understanding neither-painful-nor-pleasant feeling, Washing away the defilement of delusion, Shaking off the dust of delusion, Vomiting out the poison of delusion, Extinguishing the fire of delusion, Pulling out the dart of delusion, Disentangling the tangle of delusion. There, The emptiness liberation-door Is the aggregate of wisdom. The signless liberation-door Is the aggregate of concentration. The desireless liberation-door Is the aggregate of virtue. He, developing the three liberation-doors, Develops the three aggregates. Developing the three aggregates, He develops the Noble Eightfold Path. There, Whatever is right speech, Whatever is right action, Whatever is right livelihood, This is the aggregate of virtue. Whatever is right effort, Whatever is right mindfulness, Whatever is right concentration, This is the aggregate of concentration. Whatever is right view, Whatever is right intention, This is the aggregate of wisdom. There, The aggregate of virtue And the aggregate of concentration Are tranquility. The aggregate of wisdom Is insight. Whoever develops tranquility and insight, For him two... The elements of being go to development, the body and the mind. The path leading to the cessation of becoming has two steps: virtue and concentration. That monk is one whose body is developed, whose virtue is developed, whose mind is developed, whose wisdom is developed. When the body is developed, two qualities go to development: right action and right effort. When virtue is developed, two qualities go to development: right speech and right livelihood. When the mind is developed, two qualities go to development: right mindfulness and right concentration. When wisdom is developed, two qualities go to development: right view and right intention. Therein, both right action and right effort may be bodily, may be mental. Therein, that which is bodily restraint, when the body is developed, it goes to development. That which is mental restraint, when the mind is developed, it goes to development. Developing calm and insight, he attains five kinds of achievement: he becomes one with swift achievement, one with liberation achievement, one with great achievement, one with extensive achievement, one with complete achievement. Therein, by calm, there is swift achievement, great achievement, and extensive achievement. By insight, there is liberation achievement and complete achievement. 56. Therein, he who teaches, that Teacher, endowed with ten powers, does not deceive his disciples with his instruction. "Do this in three ways, do it by this means; doing this will be for your welfare and happiness." That he, thus instructed, thus advised, acting thus, practicing thus, would not attain that stage— this is not possible. That he, thus instructed, thus advised, not fulfilling the aggregate of virtue, would attain that stage— this is not possible. That he, thus instructed, thus advised, fulfilling the aggregate of virtue, would not attain that stage— this is possible. That for a Perfectly Self-Enlightened One, these qualities would be unenlightened— this is not possible. For one whose defilements are utterly destroyed. For him, being mindful, these defilements are not exhausted— this is not possible. For whose benefit the Dhamma was taught, he does not lead to the complete destruction of suffering for one who practices it— this is not possible. But your disciple, practicing in accordance with the Dhamma, practicing properly, living in accordance with the Dhamma, will not realize a superior special attainment later than before— this is not possible. But those things that are obstacles, for one who indulges in them, are not sufficient for an obstacle— this is not possible. But those things that do not lead out, they lead out for one who practices them to the complete destruction of suffering— this is not possible. But those things that do lead out, they lead out for one who practices them to the complete destruction of suffering— this is possible. But your disciple, with residue remaining, will attain the Nibbana-element without residue— this is not possible. One endowed with right view would deprive his mother of life, or strike her well with hands or feet— this is not possible. An ordinary person would deprive his mother of life, or strike her well with hands or feet— this is possible. Similarly, a father, an arahant, a bhikkhu. A person endowed with right view would break up the Sangha, or cause a schism in the Sangha— this is not possible. An ordinary person would break up the Sangha, or cause a schism in the Sangha— this is possible. One endowed with right view, with a malicious mind, would cause the Tathagata to bleed, or, with a malicious mind, would break up the stupa of the Tathagata who has attained final Nibbana— this is not possible. An ordinary person, with a malicious mind, would cause the Tathagata to bleed, or, with a malicious mind, would break up the stupa of the Tathagata who has attained final Nibbana— this is possible. One endowed with right view would declare another teacher, even for the sake of his life— this is not possible. An ordinary person would declare another teacher— this is possible. One endowed with right view would seek another worthy of offerings outside of this (teaching)— this is not possible. It is possible for an ordinary person to seek another worthy of offerings outside of this. It is not possible for one endowed with right view to attain purity through superstitious rites and rituals. It is possible for an ordinary person to attain purity through superstitious rites and rituals. 57. It is not possible for a woman to be a wheel-turning monarch. It is possible for a man to be a wheel-turning monarch. It is not possible for a woman to be Sakka, king of the gods. It is possible for a man to be Sakka, king of the gods. It is not possible for a woman to be Māra, the Evil One. It is possible for a man to be Māra, the Evil One. It is not possible for a woman to be Mahābrahmā. It is possible for a man to be Mahābrahmā.