“Bhikkhus, there are six elements |leading to release::leading to freedom [nissāraṇīya]|. What six?
1 Here, bhikkhus, a bhikkhu might say: ‘I have developed and cultivated the |release of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| through |loving-kindness::goodwill, friendliness, benevolence [mettā]|, made it a vehicle, a basis, firmly established, nurtured, and |resolutely undertaken it::fully engaged with, energetically taken up [susamāraddha]|, yet |ill-will::anger, hatred, aversion, resentment, hostility, animosity [byāpāda]| still |occupies::obsesses, controls [pariyādāya]| 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::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |cruelty::malice, viciousness, brutality [vihesā]| 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::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |dissatisfaction::discontent, dislike, aversion, boredom [arati]| 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::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]| 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::featureless, free of mental images, without any sign of trouble [animitta]|, made it a vehicle, a basis, firmly established, nurtured, and resolutely undertaken it, yet my |consciousness::quality of awareness — subjective awareness of experiences and the knowing of objects through the six sense doors [sight, sound, smell, taste, touch, and mind]; fifth of the five aggregates [viññāṇa]| 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::arrow of doubt and bewilderment [vicikicchākathaṅkathāsalla]| 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.”