"Bhikkhus, there are six elements leading to release. What six?

1 Here, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet ill-will still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that ill-will should occupy the mind of one who has developed and cultivated the release of mind through loving-kindness, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from ill-will, that is, the release of mind through loving-kindness.'

2 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through compassion, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet cruelty still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that cruelty should occupy the mind of one who has developed and cultivated the release of mind through compassion, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from cruelty, that is, the release of mind through compassion.'

3 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through sympathetic joy, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet dissatisfaction still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that dissatisfaction should occupy the mind of one who has developed and cultivated the release of mind through sympathetic joy, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from dissatisfaction, that is, the release of mind through sympathetic joy.'

4 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through equanimity, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet passion still occupies my mind.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that passion should occupy the mind of one who has developed and cultivated the release of mind through equanimity, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it. There is no such possibility. For this, friend, is the escape from passion, that is, the release of mind through equanimity.'

5 Here moreover, bhikkhus, a bhikkhu might say: 'I have developed and cultivated the release of mind through the signless, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet my consciousness still follows after signs.' He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that the consciousness of one who has developed and cultivated the release of mind through the signless, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it would still follow after signs. There is no such possibility. For this, friend, is the escape from all signs, that is, the release of mind through the signless.'

6 Here moreover, bhikkhus, a bhikkhu might say: 'The conceit "I am" has been eradicated and I do not regard [anything as] "This I am," yet the dart of doubt and uncertainty still occupies my mind. He should be told: 'Don't say that, friend. Don't misrepresent the Blessed One, for it is not good to misrepresent the Blessed One. The Blessed One would certainly not speak in such a way. It is impossible and inconceivable, friend, that the dart of doubt and uncertainty should occupy the mind of one who has eradicated the conceit "I am" and does not regard [anything as] "This I am." There is no such possibility. For this, friend, is the escape from the dart of doubt and uncertainty, that is, the uprooting of the conceit "I am."'

These, bhikkhus, are the six elements leading to release."