SN5-V2-Ch2-Samyutta46

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=Samyutta Nikaya:5.Mahavagga-The Great Book=

182. The Himalayas (Himavanta)
At Savatthi. "Bhikkhus, based upon the Himalayas, the king of mountains, the nagas nurture their bodies and acquire strength. 51 When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment, and thereby he achieves greatness and expansiveness in [wholesome] states. 52

"And how does a bhikkhu, based upon virtue, established upon virtue, develop the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops the enlightenment factor of discrimination of states, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops the enlightenment factor of energy, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops the enlightenment factor of rapture, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops the enlightenment factor of tranquillity, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops the enlightenment factor of concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.

He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release.

It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops the seven factors of enlightenment, and thereby achieves greatness and expansiveness in [wholesome] states."

183. The Body (Kaya)
(Five Hindrances & Seven Enlightenment Factors)

(i. The nutriments for the hindrances)

At Savatthi. "Bhikkhus, just as this body, sustained by nutriment subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment. 53

"And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: 54 frequently giving careless attention to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

"And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the repulsive: 55 frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

"And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: 56 frequently giving careless attention to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor.

"And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, unsettledness of mind: 57 frequently giving careless attention to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse.

"And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that are the basis for doubt: frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.

"Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

(ii. The nutriments for the enlightenment factors)

"Bhikkhus, just as this body, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: 58 frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness.

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: 59 frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states.

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: 60 frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy.

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture? There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture.

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of mind: 61 frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity.

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of nondispersal: 62 frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration.

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity? There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity.

"Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too these seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment."

184. Virtue (Sila sans. Sheel)-Seven Enlightenment Factors
SEVEN ENLIGHTENMENT FACTORS

"Bhikkhus, those bhikkhus who are accomplished in virtue, accomplished in concentration, accomplished in wisdom, accomplished in liberation, accomplished in the knowledge and vision of liberation: even the sight of those bhikkhus is helpful, I say; even listening to them ... even approaching them ... even attending on them ... even recollecting them ... even going forth after them is helpful, I say. For what reason? Because when one has heard the Dhamma from such bhikkhus one dwells withdrawn by way of two kinds of withdrawal — withdrawal of body and withdrawal of mind.

1.Mindfulness Enlightenment Factor(Sati-sambojjhango) : "Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfilment by development in the bhikkhu. 63

2.Discrimination Enlightenment Factor(Dhammavicaya-sambojjhango) : "Dwelling thus mindfully, he discriminates that Dhamma with wisdom, examines it, makes an investigation of it. Whenever, bhikkhus, a bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of states is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination of states; on that occasion the enlightenment factor of discrimination of states comes to fulfilment by development in the bhikkhu.

3.Energy/Exertion Enlightenment Factor(Viriya-sambojjhango) : "While he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, his energy is aroused without slackening. Whenever, bhikkhus, a bhikkhu's energy is aroused without slackening as he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energy; on that occasion the enlightenment factor of energy comes to fulfilment by development in the bhikkhu.

4.Rapture Enlightenment Factor(Piti-sambojjhango) : "When his energy is aroused, there arises in him spiritual rapture. Whenever, bhikkhus, spiritual rapture arises in a bhikkhu whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of rapture; on that occasion the enlightenment factor of rapture comes to fulfilm by development in the bhikkhu.

5.Tranquility Enlightenment Factor(Pasaddhi-sambojjhango) : "For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, bhikkhus the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the bhikkhu on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity comes to fulfilment by development in the bhikkhu.

6.Self Absorptive Concentration Enlightenment Factor(Samadhi-sambojjhango) : "For one whose body is tranquil and who is happy the mind becomes concentrated. 64 Whenever, bhikkhus, the mind becomes concentrated in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of self absorptive concentration is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of self absorptive concentration; on that occasion the enlightenment factor of self absorptive concentration comes to fulfilment by development in the bhikkhu.

7.Equanimity Enlightenment Factor(Upekkha-sambojjhango) : "He closely looks on with equanimity at the mind thus concentrated. Whenever, bhikkhus, a bhikkhu closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity comes to fulfilment by development in the bhikkhu.

BENEFITS OF ENLIGHTENMENT FACTORS

“Bhikkhus, when these seven factors of enlightenment have been developed and cultivated in this way, seven fruits and benefits may be expected. What are the seven fruits and benefits?

1. "One attains final knowledge early in this very life.

2. "If one does not attain final knowledge early in this very life,

then one attains final knowledge at the time of death.

3. "If one does not attain final knowledge early in this very life or

at the time of death, then with the utter destruction of the five

lower fetters one becomes an attainer of Nibbana in the interval. 65

4."If one does not attain final knowledge early in this very life ...

or become an attainer of Nibbana in the interval, then with the

utter destruction of the five lower fetters one becomes an attainer of Nibbana upon landing.

5. "If one does not attain final knowledge early in this very life — ...

or become an attainer of Nibbana upon landing, then with

the utter destruction of the five lower fetters one becomes an

attainer of Nibbana without exertion.

6. "If one does not attain final knowledge early in this very life . ..

or become a n attainer of Nibbana without exertion, then with the

utter destruction of the five lower fetters one becomes an attainer of Nibbana with exertion.

7. "If one does not attain final knowledge early in this very life ...

or become an attainer of Nibbana with exertion, then with the

utter destruction of the five lower fetters one becomes one bound

upstream, heading towards the Akanittha realm.

"When, bhikkhus, the seven factors of enlightenment have been developed and cultivated in this way, these seven fruits and benefits may be expected."

185. Clothes (Vattha sans. Vastra)
On one occasion the Venerable Sariputta was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta addressed the bhikkhus thus: "Friends, bhikkhus!"

"Friend," they replied. The Venerable Sariputta said this:

"Friends, there are these seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These are the seven factors of enlightenment. 66

"Whichever of these seven factors of enlightenment I want to dwell in during the morning, I dwell in that factor of enlightenment during the morning. Whichever I want to dwell in during the middle of the day, I dwell in that factor of enlightenment during the middle of the day. Whichever I want to dwell in during the evening, I dwell in that factor of enlightenment during the evening.

“If, friends, it occurs to me, '[Let it be] the enlightenment factor of mindfulness,' it occurs to me, 'It's measureless'; it occurs to me, 'It's fully perfected.' While it persists, I understand, 'It persists.' If it abates in me, I understand, 'It has abated in me for a Particular reason.' ...

(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration as in 182-184)

"If, friends, it occurs to me, '[Let it be] the enlightenment factor of equanimity, it occurs to me, 'It's measureless'; it occurs to me, 'It's fully perfected.' While it persists, I understand, 'It persists.' But if it abates in me, I understand, 'It has abated in me for a particular reason.'

"Suppose, friends, a king or a royal minister had a wardrobe full of differently coloured clothes. Whatever suit he might want to wear in the morning he would wear in the morning. Whatever suit he might want to wear during the middle of the day he would wear during the middle of the day. Whatever suit he might want to wear in the evening he would wear in the evening. So too, friends, whichever of these seven factors of enlightenment I want to dwell in during the morning ... during the middle of the day ... during the evening, I dwell in that factor of enlightenment during the evening.

"If, friends, it occurs to me, '[Let it be] the enlightenment factor of mindfulness' ... ( all as above) ... I understand, 'It has abated in me for a particular reason.'" (same as above repeated)

186. Monk (Bhikkhu sans. Bhikshu)
At Savatthi. Then a certain bhikkhu approached the Lord (Buddha) ... and said to him: "Venerable sir, it is said, 'factors of enlightenment, factors of enlightenment.' In what sense are they called factors of enlightenment?"

"They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment. Here, bhikkhu, one develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration).. One develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. While one is developing these seven factors of enlightenment, one's mind is liberated from the taint of sensuality, from the taint of existence, from the taint of ignorance. When it is liberated there comes the knowledge: 'It's liberated.' One understands:

'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.' They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment." (see 184 )

187. Kundaliya
On one occasion the Lord (Buddha) was dwelling at Saketa in the Deer Park at the Anjana Grove. Then the wanderer Kundaliya approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):

"Master Gotama, I am one who stays around monastic parks and frequents assemblies. After the meal, when I have finished my breakfast, it is my custom to roam and wander from park to park, from garden to garden. There I see some ascetics and brahmins engaged in discussion for the benefits of rescuing their own theses in debate and condemning [the theses of others]. 67 But what is the benefit that Master Gotama lives for?"

"Kundaliya, the Tathagata lives for the benefit and fruit of true knowledge and liberation." 68

"But, Master Gotama, what things, when developed and cultivated, fulfil true knowledge and liberation?"

"The seven factors of enlightenment, Kundaliya, when developed and cultivated, fulfil true knowledge and liberation."

"But, Master Gotama, what things, when developed and cultivated, fulfil the seven factors of enlightenment?"

"The four establishments of mindfulness, Kundaliya, when developed and cultivated, fulfil the seven factors of enlightenment."

"But, Master Gotama, what things, when developed and cultivated, fulfil the four establishments of mindfulness?"

"The three kinds of good conduct, Kundaliya, when developed and cultivated, fulfil the four establishments of mindfulness."

"But, Master Gotama, what things, when developed and cultivated, fulfil the three kinds of good conduct?"

"Restraint of the sense faculties, Kundaliya, when developed and cultivated, fulfils the three kinds of good conduct.

"And how, Kundaliya, is restraint of the sense faculties developed and cultivated so that it fulfils the three kinds of good conduct? Here, Kundaliya, having seen an agreeable form with the eye, a bhikkhu does not long for it, or become excited by it, or generate lust for it. His body is steady and his mind is steady, inwardly well composed and well liberated. But having seen a disagreeable form with the eye, he is not dismayed by it, not daunted, not dejected, without ill will. 69 His body is steady and his mind is steady, inwardly well composed and well liberated.

"Further, Kundaliya, having heard an agreeable sound with the ear ... having smelt an agreeable odour with the nose ... having savoured an agreeable taste with the tongue . . . having felt an agreeable tactile object with the body ... having cognized an agreeable mental phenomenon with the mind, a bhikkhu does not long for it, or become excited by it, or generate lust for it. But having cognized a disagreeable mental phenomenon with the mind, he is not dismayed by it, not daunted, not dejected, without ill will. His body is steady and his mind is steady, inwardly well composed and well liberated.

"When, Kundaliya, after he has seen a form with the eye, a bhikkhu's body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable forms; when, after he has heard a sound with the ear ... smelt an odour with the nose ... savoured a taste with the tongue ... felt a tactile object with the body ... cognized a mental phenomenon with the mind, a bhikkhu's body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable mental phenomena, then his restraint of the sense faculties has been developed and cultivated in such a way that it fulfils the three kinds of good conduct.

"And how, Kundaliya, are the three kinds of good conduct developed and cultivated so that they fulfil the four establishments of mindfulness? Here, Kundaliya, having abandoned bodily misconduct, a bhikkhu develops good bodily conduct; having abandoned verbal misconduct, he develops good verbal conduct; having abandoned mental misconduct, he develops good mental conduct. It is in this way that the three kinds of good conduct are developed and cultivated so that they fulfil the four establishments of mindfulness.

"And how, Kundaliya, are the four establishments of mindfulness developed and cultivated so that they fulfil the seven factors of enlightenment? Here, Kundaliya, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending and mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena in phenomena, ardent, clearly comprehending and mindful, having removed covetousness and displeasure in regard to the world. It is in this way that the four establishments of mindfulness are developed and cultivated so that they fulfil the seven factors of enlightenment.

"And how, Kundaliya, are the seven factors of enlightenment developed and cultivated so that they fulfil true knowledge and liberation? Here, Kundaliya, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration see 182-184).. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the seven factors of enlightenment are developed and cultivated so that they fulfil true knowledge and liberation." (same as in 184 )

When this was said, the wanderer Kundaliya said to the Lord (Buddha): "Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

188. The Peaked House (Kutagara)
"Bhikkhus, just as all the rafters of a peaked house slant, slope, and incline towards the roof peak, so too, when a bhikkhu develops and cultivates the seven factors of enlightenment, he slants, slopes, and inclines towards Nibbana.

"And how is this so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. ).. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that a bhikkhu develops and cultivates the seven factors enlightenment so that he slants, slopes, and inclines towards Nibbana." (See 182-184 )

189. Upavana
On one occasion the Venerable Upavana and the Venerable Sariputta were dwelling at Kosambi in Ghosita's Park. Then, in the evening, the Venerable Sariputta emerged from seclusion and approached the Venerable Upavana. He exchanged greetings with the Venerable Upavana and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

"Friend Upavana, can a bhikkhu know for himself: 'By careful attention the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort'?"

"A bhikkhu can know this for himself, friend Sariputta. When arousing the enlightenment factor of mindfulness, friend, a bhikkhu understands: 'My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energy has been aroused. I attend as a matter of vital concern, not sluggishly.'... When arousing the enlightenment factor of equanimity, he understands: 'My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energy has been aroused. I attend as a matter of vital concern, not sluggishly.'

"It is in this way, friend, that a bhikkhu can know for himself:

'By careful attention the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort.'" (same as in 184 )

190. Arising (1) (Uppanna)
"Bhikkhus, these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What seven? The enlightenment factor of mindfulness ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. ).. the enlightenment factor of equanimity.(see 182-184 ) These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One."

191. Arising (2)
"Bhikkhus, these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What seven? The enlightenment factor of mindfulness ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. ).. the enlightenment factor of equanimity.(see 182-184 ) These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One."

192. Living Beings (Pana sans. Prani)
"Bhikkhus, whatever living beings there are which assume the four postures — sometimes walking, sometimes standing, sometimes sitting, sometimes lying down — all assume the four postures based upon the earth, established upon the earth. So too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.

"And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. ).. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the seven factors of enlightenment." (see 182-184)

193. The Simile of the Sun (1) (Suriyupama1 sans. Surya-upama)
"Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

"And how does a bhikkhu who has a good friend develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. ).. He develops the enlightenment factor of equanimity which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who has a good friend develops and cultivates the seven factors of enlightenment." (see 182-184 )

194. The Simile of the Sun (2) (Suriyupama2 sans. Surya-upama)
"Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

"And how does a bhikkhu who is accomplished in careful attention develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. ).. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the seven factors of enlightenment." (see 182-184 )

195. ILL (1) (Gilana1 sans. Glani)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. 70 Now on that occasion the Venerable Mahakassapa was dwelling in the Pipphali Cave -sick, afflicted, gravely ill. Then, in the evening, the Lord (Buddha) emerged from seclusion and approached the Venerable Mahakassapa. He sat down in the appointed seat and said to the Venerable Mahakassapa:

"I hope you are bearing up, Kassapa, I hope you are getting better. I hope that your painful sensations(vedana) are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."

"Venerable sir, I am not bearing up, I am not getting better. Strong painful sensations(vedana) are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."

“These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbana. What seven? The enlightenment factor of mindfulness has been rightly expounded by me; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbana..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. ).. The enlightenment factor of equanimity has been rightly expounded by me;(see 182-184 ) when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbana. These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbana."

“Surely, Lord (Buddha), they are factors of enlightenment! Surely, Fortunate One, they are factors of enlightenment! "

This is what the Lord (Buddha) said. Elated, the Venerable Mahakassapa delighted in the Lord (Buddha)'s statement. And the Venerable Mahakassapa recovered from that illness. 71 In such a way the Venerable Mahakassapa was cured of his illness.

196. ILL (2) (Gilana2 sans. Glani)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Mahamoggallana was dwelling on Mount Vulture Peak — sick, afflicted, gravely ill. Then, in the evening, the Lord (Buddha) emerged from seclusion and approached the Venerable Mahamoggallana. . . ( all as above, with the change of names being the only difference) ... In such a way the Venerable Mahamoggallana was cured of his illness. [81]

197. III (3) (Gilana3 sans. Glani)
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Lord (Buddha) was sick, afflicted, gravely ill. Then the Venerable Mahacunda approached the Lord (Buddha), paid homage to him, and sat down to one side. The Lord (Buddha) then said to the Venerable Mahacunda:

“Recite the factors of enlightenment, Cunda."

"These seven factors of enlightenment, venerable sir, have been rightly expounded by the Lord (Buddha); when developed and cultivated, they lead to direct knowledge, to enlightenment to Nibbana. What seven? The enlightenment factor of mindfulness has been rightly expounded by the Lord (Buddha); when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbana..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. ).. The enlightenment factor of equanimity has been rightly expounded by the Lord (Buddha);(see 182-184 ) when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbana. These seven factors of enlightenment, venerable sir, have been rightly expounded by the Lord (Buddha); when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbana."

"Surely, Cunda, they are factors of enlightenment! Surely, Cunda, they are factors of enlightenment!"

This is what the Venerable Mahacunda said. The Teacher approved. And the Lord (Buddha) recovered from that illness. In such a way the Lord (Buddha) was cured of his illness.

198. Going Beyond (Parangama sans. Pargamya)
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to going beyond from the near shore to the far shore. What seven? The enlightenment factor of mindfulness ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration. See 182-184).. the enlightenment factor of equanimity. These seven factors of enlightenment, when developed and cultivated, lead to going beyond from the near shore to the far shore." (same as in 184 )

(The verses attached to this sutta are identical with those at 197 above.)

199. Neglected (Viraddha)
"Bhikkhus, those who have neglected the seven factors of enlightenment have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken the seven factors of enlightenment have undertaken the noble path leading to the complete destruction of suffering.

"What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity....(see 182-184 )

"Bhikkhus, those who have neglected ... who have undertaken these seven factors of enlightenment have undertaken the noble path leading to the complete destruction of suffering."

200. Noble or Royal (Ariya sans. Arya)
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction of suffering. What seven? The enlightenment factor of mindfulness,the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These seven factors of enlightenment . . . lead the one who acts upon them out to the complete destruction of suffering." (see 182-184)

201. Revulsion (Nibbida)
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. What seven? The enlightenment factor of mindfulness,the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These seven factors of enlightenment . . . lead to Nibbana." (see 182-184)

202. To Enlightenment (Bodhaya)
Then a certain bhikkhu approached the Lord (Buddha). . . . Sitting to one side, that bhikkhu said to the Lord (Buddha): "Venerable sir, it is said, 'factors of enlightenment, factors of enlightenment.' In what sense are they called factors of enlightenment?"

"They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment. Here, bhikkhu, one develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. One develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment." (see 182-184 )

203. A Teaching for Awakening ( Bojjangadesana sans. Bodhyang-deshna)
"Bhikkhus, I will teach you the seven factors of enlightenment

Listen to that.. ..

"And what, bhikkhus, are the seven factors of enlightenment?

The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These are the seven factors of enlightenment." (see 182-184 )

204. A Basis (Thaniya)
"Bhikkhus, by frequently giving attention to things that are a basis for sensual lust, unarisen sensual desire arises and arisen sensual desire increases and expands. By frequently giving attention to things that are a basis for ill will, unarisen ill will arises and arisen ill will increases and expands. By frequently giving attention to things that are a basis for sloth and torpor, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand. By frequently giving attention to things that are a basis for restlessness and remorse, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand. By frequently giving attention to things that are a basis for doubt, unarisen doubt arises and arisen doubt increases and expands.

"Bhikkhus, by frequently giving attention to things that are a basis for the enlightenment factor of mindfulness, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness comes to fulfilment by development..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. By frequently giving attention to things that are a basis for the enlightenment factor of equanimity, the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity comes to fulfilment by development." (see 182-184 )

205. Careless Attention (Ayonisomanasikara)
"Bhikkhus, when one attends carelessly, unarisen sensual desire arises and arisen sensual desire increases and expands; when one attends carelessly, unarisen ill will arises and arisen ill will increases and expands; when one attends carelessly, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; when one attends carelessly, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; when one attends carelessly, unarisen doubt arises and arisen doubt increases and expands. Also, the unarisen enlightenment factor of mindfulness does not arise and the arisen enlightenment factor of mindfulness ceases ... the unarisen enlightenment factor of equanimity does not arise and the arisen enlightenment factor of equanimity ceases.

“When one attends carefully, bhikkhus, unarisen sensual desire does not arise and arisen sensual desire is abandoned. When one attends carefully, unarisen ill will. . . sloth and torpor ... restlessness and remorse ... doubt does not arise and arisen doubt is abandoned. Also, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness comes to fulfilment by development ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity comes to fulfilment by development." (see 182-184 )

206. Nondecline (Aparihaniya)
“Bhikkhus, I will teach you seven things that lead to nondecline. 72 Listen to that....

“And what, bhikkhus, are the seven things that lead to non-decline? They are: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These are the seven things that lead to nondecline." (see 182-184 )

207. The Destruction of Craving (Tanhakkhaya sans. Trishna-kshaya)
"Bhikkhus, develop the path and the way that leads to the destruction of craving. And what is the path and the way that leads to the destruction of craving? It is: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity." (see 182-184 )

When this was said, the Venerable Udayi asked the Lord (Buddha):

"Venerable sir, how are the seven factors of enlightenment developed and cultivated so that they lead to the destruction of craving?"

"Here, Udayi, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of mindfulness, which is based upon seclusion .. . without ill will, craving is abandoned. With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned....

(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.)

"He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of equanimity, which is based upon seclusion ... without ill will, craving is abandoned. With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned. (see 182-184 )

"Thus, Udayi, with the destruction of craving comes the destruction of kamma; with the destruction of kamma comes the destruction of suffering."

208. The Cessation of Craving (Tanha-nirodha sans. Trishna-nirodh)
"Bhikkhus, develop the path and the way that leads to the cessation of craving. And what is the path and the way that leads to the cessation of craving? It is: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity.

"And how is it, bhikkhus, that the seven factors of enlightenment, when developed and cultivated, lead to the cessation of craving?

"Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, ( similarly for the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration) , the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release.(see 182-184 ) It is when the seven factors of enlightenment are developed and cultivated in this way that they lead to the cessation of craving."

209. Partaking of Penetration (Nibbedhabhagiya)
"Bhikkhus, I will teach you the path that partakes of penetration. 73 Listen to that....

“And what, bhikkhus, is the path that partakes of penetration? It is: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity."(see 182-184 )

When this was said, the Venerable Udayi asked the Lord (Buddha):

"Venerable sir, how are the seven factors of enlightenment developed and cultivated so that they lead to penetration?"

"Here, Udayi, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of mindfulness, he penetrates and sunders the mass of greed that he has never before penetrated and sundered; he penetrates and sunders the mass of hatred that he has never before penetrated and sundered; he penetrates and sunders the mass of delusion that he has never before penetrated and sundered....

"He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of equanimity, he penetrates and sunders the mass of greed . . . the mass of hatred . . . the mass of delusion that he has never before penetrated and sundered. (same as in 184 )

"It is, Udayi, when the seven factors of enlightenment are developed and cultivated in this way that they lead to penetration."

210. One Dhamma (Ekadhamma sans. Ek-Dharma)
"Bhikkhus, I do not see even one other thing that, when developed and cultivated, leads to the abandoning of the things that fetter so effectively as this: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration,the enlightenment factor of equanimity.(same as in 184 )

"And how, bhikkhus, are the seven factors of enlightenment developed and cultivated so that they lead to the abandoning of the things that fetter? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release..(similarly others).. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is when the seven factors of enlightenment are developed and cultivated in this way that they lead to the abandoning of the things that fetter.

"And what, bhikkhus, are the things that fetter? The eye is a thing that fetters; it is here that these fetters, shackles, and clamps arise. The ear is a thing that fetters . (also for nose, tongue, taste &). . The mind is a thing that fetters; it is here that these fetters, shackles, and clamps arise. These are called the things that fetter."

211. Udayi
On one occasion the Lord (Buddha) was dwelling among the Sumbhas, where there was a town of the Sumbhas named Sedaka. Then the Venerable Udayi approached the Lord (Buddha) ... and said to him:

"It is wonderful, venerable sir! It is amazing, venerable sir, how helpful has been my devotion and reverence for the Lord (Buddha), my sense of shame and fear of wrongdoing. For in the past, venerable sir, when I was still a householder, I did not have much concern for the Dhamma or the Sangha 74 But when I considered my devotion and reverence for the Lord (Buddha), and my sense of shame and fear of wrongdoing, I went forth from the household life into homelessness. The Lord (Buddha) taught me the Dhamma thus: 'Such is form, such its origin, such its passing away; such is sensation(vedana) ... such is perception ... such are volitional formations(sankhara sans. sanskar) ... such is consciousness, such its origin, such its passing away.'

"Then, venerable sir, while I was staying in an empty hut following along with the surge and decline 75 of the five aggregates subject to clinging, I directly knew as it really is: 'This is suffering'; I directly knew as it really is: This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the way leading to the cessation of suffering.' I have made the breakthrough to the Dhamma, venerable sir, and have obtained the path 76 which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand:

'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'

"I have obtained the enlightenment factor of mindfulness which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand: 'Destroyed is birth ... there is no more for this state of being.'..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. I have obtained the enlightenment factor of equanimity which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand: 'Destroyed is birth . . . there is no more for this state of being.' (see 182-184 )

"This, venerable sir, is the path that I have obtained, which . . . will lead me on ... to such a state that I shall understand:

'Destroyed is birth. . . there is no more for this state of being.'"

"Good, good, Udayi! Indeed, Udayi, this is the path that you have obtained, and when you have developed and cultivated it, it will lead you on, while you are dwelling in the appropriate way, to such a state that you will understand: 'Destroyed is birth, the holy celibate life(brahmacariya) has been lived, what had to be done has been done, there is no more for this state of being.'"

212. Wholesome (1) (Kusala1 sans. Kushal)
"Bhikkhus, whatever states there are that are wholesome, partaking of the wholesome, 77 pertaining to the wholesome, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

"And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration,the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the seven factors of enlightenment."(same as in 184 )

213. Wholesome (2) (Kusala2 sans. Kushal)
"Bhikkhus, whatever states there are that are wholesome, partaking of the wholesome, pertaining to the wholesome, they are all rooted in careful attention, converge upon careful attention and careful attention is declared to be the chief among them When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

"And how, bhikkhus, does a bhikkhu who is accomplished in careful attention develop and cultivate the seven factors of enlightenment?...” ( All as in previous 212.)

214. Corruptions (Upakkilesa)
"Bhikkhus, there are these five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. What five? Iron is a corruption of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. Copper is a corruption of gold . . . Tin is a corruption of gold . . . Lead is a corruption of gold ... Silver is a corruption of gold.... These are the five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work.

"So too, bhikkhus, there are these five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. What five? Sensual desire is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. [Ill will is a corruption of the mind ... Sloth and torpor are a corruption of the mind ... Restlessness and remorse are a corruption of the mind . . . Doubt is a corruption of the mind....] 78 These are the five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints."

215. Noncorruptions (Anupakkilesa)
"Bhikkhus, these seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness, bhikkhus, is a nonobstruction ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. The enlightenment factor of equanimity is a nonobstruction, a nonhindrance, a noncorruption of the mind; when developed and cultivated it leads to the realization of the fruit of true knowledge and liberation. These seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."(same as in 184 )

216. Careless Thoughts 79 (Ayonisomanasikara)
"Bhikkhus, when one attends carelessly, unarisen sensual desire arises and arisen sensual desire increases and expands; unarisen ill will arises and arisen ill will increases and expands; unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; unarisen doubt arises and arisen doubt increases and expands.

217. Carelful Thoughts 79 (Yonisomanasikara)
"Bhikkhus, when one attends carefully, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness goes to fulfilment by development . .(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.). . the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity goes to fulfilment by development."(see 182-184 )

218. Enlightenment (Buddhi)
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to growth, to nondecline. What seven?

The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These seven factors of enlightenment, when developed and cultivated, lead to growth, to nondecline."(same as in 184 )

219. Obstructions/Hinderances (Avarananivarana)
"Bhikkhus, there are these five obstructions, hindrances, corruptions of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance, a corruption of the mind, a weakener of wisdom. Ill will is an obstruction ... Sloth and torpor are an obstruction ... Restlessness and remorse are obstruction ... Doubt is an obstruction ... a weakener of wisdom These are the five obstructions, hindrances, corruptions of the mind, weakeners of wisdom.

"There are, bhikkhus, these seven factors of enlightenment which are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven?

The enlightenment factor of mindfulness is a nonobstruction.....

(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.)

The enlightenment factor of equanimity is a nonobstruction (see 182-184 )

These are the seven factors of enlightenment that are non-obstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."

"When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfilment by development.

FIVE HINDERANCES

"And what are the five hindrances that are not present on that occasion?

1.The hindrance of sensual desire is not present on that occasion;

2.The hindrance of ill will ...

3.The hindrance of sloth and torpor ...

4.The hindrance of restlessness and remorse ...

5.The hindrance of doubt is not present on that occasion.

These are the five hindrances that are not present on that occasion.

"And what are the seven factors of enlightenment that go to fulfilment by development on that occasion? The enlightenment factor of mindfulness goes to fulfilment by development on that occasion..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. The enlightenment factor of equanimity goes to fulfilment by development on that occasion.These are the seven factors of enlightenment that go to fulfilment by development on that occasion.

"When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion these five hindrances are not present in him; on that occasion these seven factors of enlightenment go to fulfilment by development."

220. Trees (Rukkha)
"Bhikkhus, there are huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. And what are those huge trees with tiny geeds and huge bodies? The assattha, the banyan, the pilakkha, the udumbara, the kacchaka, and the kapitthana : these are those huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. 81 So too, bhikkhus, when some clansman here has left behind sensual pleasures and gone forth from the household life into homelessness, he becomes bent, twisted, and split because of those same sensual pleasures, or because of others worse than them.

"These five, bhikkhus, are obstructions, hindrances, encirclers of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of wisdom. Ill will ... Sloth and torpor ... Restlessness and remorse ... Doubt is an obstruction ... a weakener of wisdom. These are the five obstructions, hindrances, encirclers of the mind, weakeners of wisdom.

"These seven factors of enlightenment, bhikkhus, are non-obstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction .. . The enlightenment factor of equanimity is a nonobstruction(same as in 184 ) . . . These seven factors of enlightenment are nonobstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."

221. Hindrances (Nivarana)
"Bhikkhus, these five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to wisdom, tending to vexation, leading away from Nibbana. What five? The hindrance of sensual desire is a maker of blindness . . . The hindrance of ill will ... The hindrance of sloth and torpor ... The hindrance of restlessness and remorse ... The hindrance of doubt is a maker of blindness ... leading away from Nibbana These five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to wisdom, tend ing to vexation, leading away from Nibbana.

“These seven factors of enlightenment, bhikkhus, are makers of vision, makers of knowledge, promoting the growth of wisdom, free from vexation, leading towards Nibbana. What seven? The enlightenment factor of mindfulness is a maker of vision ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. The enlightenment factor of equanimity is a maker of vision leading towards Nibbana. (same as in 184 ) These seven factors of enlightenment are makers of vision, makers of knowledge, promoting the growth of wisdom, free from vexation, leading towards Nibbana."

222. Discriminations (Vidha)
At Savatthi. "Bhikkhus, whatever ascetics or brahmins in the past abandoned the three discriminations, 82 all did so because they had developed and cultivated the seven factors of enlightenment. Whatever ascetics or brahmins in the future will abandon the three discriminations, all will do so because they will have developed and cultivated the seven factors of enlightenment. Whatever ascetics or brahmins at present abandon the three discriminations, all do so because they have developed and cultivated the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity.(see 182-184 ) Whatever ascetics or brahmins in the past ..in the future ... at present abandon the three discriminations, all do so because they have developed and cultivated these seven factors of enlightenment."

223. Wheel-Turning Monarch (Cakravarti)
"Bhikkhus, with the manifestation of a wheel-turning monarch comes the manifestation of seven gems. What seven? There comes the manifestation of the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the steward-gem, and the commander-gem. 83

"With the manifestation of a Tathagata, bhikkhus, an Arahant, a perfectly Enlightened One, comes the manifestation of the seven gems of the factors of enlightenment. What seven? There comes the manifestation of the gem of the enlightenment factor of mindfulness . .(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.). . the gem of the enlightenment factor of equanimity.(see 182-184 ) With the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One, comes the manifestation of these seven gems of the factors of enlightenment."

224. Mara (sans. Mrityudeva or Kamdeva)
"Bhikkhus, I will teach you the path crushing the army of Mara. Listen to that....

"And what, bhikkhus, is the path crushing the army of Mara? It is the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity.

225. Unwise (Duppanna sans. Dush-pragya)
Then a certain bhikkhu approached the Lord (Buddha) ... and said

to him:

"Venerable sir, it is said, 'an unwise dolt, an unwise dolt.' In what way, venerable sir, is one called 'an unwise dolt'?"

"Bhikkhus, it is because one has not developed and cultivated the seven factors of enlightenment that one is called 'an unwise dolt.' What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. (see 182-184 ) It is because one has not developed and cultivated these seven factors of enlightenment that one is called 'an unwise dolt.'"

226. Wise (Pannavanta sans. Pragya-vant)
"Venerable sir, it is said, 'wise and alert, wise and alert.' In what way, venerable sir, is one called 'wise and alert'?"

"Bhikkhus, it is because one has developed and cultivated the seven factors of enlightenment that one is called 'wise and alert.' What seven?" (as in previous)

227. Poor (Dalidda sans. Daridra)
"Venerable sir, it is said, 'poor, poor.' In what way, venerable sir is one called 'poor'?"

"Bhikkhus, it is because one has not developed and cultivated the seven factors of enlightenment that one is called 'poor.' What seven?" (As in 184 and as in previous)

228. Prosperous (Adalidda sans. Adaridra)
"Venerable sir, it is said, 'prosperous, prosperous.' In what way, venerable sir, is one called 'prosperous'?"

"Bhikkhus, it is because one has developed and cultivated the seven factors of enlightenment that one is called 'prosperous.' What seven?" (As in 225 )

229. The Sun (Adicca sans. Aditya)
"Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

"And how does a bhikkhu who has a good friend develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. he develops the enlightenment factor of equanimity,(As in 184 ) which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that a bhikkhu who has a good friend develops and cultivates the seven factors of enlightenment."

230. Internal Factor (Ajjhattikanga)
"Bhikkhus, as to internal factors, I do not see any other factor that is so helpful for the arising of the seven factors of enlightenment as this: careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment." (factors as in 184 )

231. External Factor (Bahiranga)
"Bhikkhus, as to external factors, I do not see any other factor that is so helpful for the arising of the seven factors of enlightenment as this: good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment." (factors as in 184 )

232. Nutriment (Ahara)
At Savatthi. "Bhikkhus, I will teach you the nutriment and the denourishment in regard to the five hindrances and the seven factors of enlightenment. Listen to that....

(i. The nutriments for the hindrances) 84

"And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: frequently giving careless attention to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

"And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the repulsive: frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

"And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: frequently giving careless attention to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor.

"And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, Unsettledness of mind: frequently giving careless attention to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse.

"And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that are the basis for doubt: frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt.

(ii. The nutriments for the enlightenment factors)

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness. 8 "

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states. 86

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: frequently giving careful attention to them is the nutriment "for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy. 87

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture? There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture. 88

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of mind: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity. 89

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of nondispersal: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration. 90

"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity? There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity. 91

(iii. The denourishment of the hindrances) 92

"And what, bhikkhus, is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding? There is, bhikkhus, the sign of foulness: frequently giving careful attehtion to it is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding. 93

"And what, bhikkhus, is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding? There is, bhikkhus, the liberation of mind through lovingkindness: frequently giving careful attention to it is the denourishment that prevents unarisen ill will from arisin and arisen ill will from increasing and expanding. 94

"And what, bhikkhus, is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: frequently giving careful attention to them is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding. 95

"And what, bhikkhus, is the denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding? There is, bhikkhus, peacefulness of mind: frequently giving careful attention to it is the denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding. 96

"And what, bhikkhus, is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding. 97

(iv. The denourishment of the enlightenment factors)

"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of mindfulness from arising and the arisen enlightenment factor of mindfulness from reaching fulfilment by development? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of mindfulness from arising and the arisen enlightenment factor of mindfulness from reaching fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of discrimination of states from arising and the arisen enlightenment factor of discrimination of states from reaching fulfilment by development? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of discrimination of states from arising and the arisen enlightenment factor of discrimination of states from reaching fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of energy from arising and the arisen enlightenment factor of energy from reaching fulfilment by development? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of energy from arising and the arisen enlightenment factor of energy from reaching fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of rapture from arising and the arisen enlightenment factor of rapture from reaching fulfilment by development? There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of rapture from arising and the arisen enlightenment factor of rapture from reaching fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of tranquillity from arising and the arisen enlightenment factor of tranquillity from reaching fulfilment by development? There are, bhikkhus, tranquillity of body, tranquillity of mind: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of tranquillity from arising and the arisen enlightenment factor of tranquillity from reaching fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the Unarisen enlightenment factor of concentration from arising and the arisen enlightenment factor of concentration from reaching fulfilment by development? There are, bhikkhus, the sign of serenity, the sign of nondispersal: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of concentration from arising and the arisen enlightenment factor of concentration from reaching fulfilment by development.

"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of equanimity from arising and the arisen enlightenment factor of equanimity from reaching fulfilment by development. There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of equanimity from arising and the arisen enlightenment factor of equanimity from reaching fulfilment by development."

233. A Method of Exposition (Pariyaya)
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms. Then it occurred to them: "It is still too early to walk for alms in Savatthi. Let us go to the park of the wanderers of other sects."

Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: "Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: 'Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.' We too teach the Dhamma to our disciples thus: 'Come, friends, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.' So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?" 98

Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, "We shall learn the meaning of this statement in the presence of the Lord (Buddha)."

Then, when those bhikkhus had walked for alms in Savatthi and had returned from the alms round, after their meal they approached the Lord (Buddha). Having paid homage to him, they sat down to one side and reported to him the entire discussion between those wanderers and themselves. [The Lord (Buddha) said:]

"Bhikkhus, when wanderers of other sects speak thus, they should be asked: 'Friends, is there a method of exposition by means of which the five hindrances become ten, and the seven factors of enlightenment become fourteen?' Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.

(i. The five become ten)

"And what, bhikkhus, is the method of exposition by means of which the five hindrances become ten?

"Whatever sensual desire there is for the internal is a hindrance; whatever sensual desire there is for the external is also a hindrance. 99 Thus what is spoken of concisely as the hindrance of sensual desire becomes, by this method of exposition, twofold.

"Whatever ill will there is towards the internal is a hindrance; whatever ill will there is towards the external is also a hindrance. Thus what is spoken of concisely as the hindrance of ill will becomes, by this method of exposition, twofold.

"Whatever sloth there is, is a hindrance; whatever torpor there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of sloth and torpor becomes, by this method of exposition, twofold

"Whatever restlessness there is, is a hindrance; whatever remorse there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of restlessness and remorse becomes, by this method of exposition, twofold.

"Whatever doubt there is about the internal is a hindrance; whatever doubt there is about the external is also a hindrance. Thus what is spoken of concisely as the hindrance of doubt becomes, by this method of exposition, twofold.

(ii. The seven become fourteen)

"And what, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen?

"Whatever mindfulness there is of things internal is the enlightenment factor of mindfulness; whatever mindfulness there is of things external is also the enlightenment factor of mindfulness. Thus what is spoken of concisely as the enlightenment factor of mindfulness becomes, by this method of exposition, twofold.

"Whenever one discriminates things internally with wisdom examines them, makes an investigation of them, that is the enlightenment factor of discrimination of states; whenever one discriminates things externally with wisdom, examines them, makes an investigation of them, that is also the enlightenment factor of discrimination of states. Thus what is spoken of concisely as the enlightenment factor of discrimination of states becomes, by this method of exposition, twofold.

"Whatever bodily energy there is, is the enlightenment factor of energy; whatever mental energy there is, is also the enlightenment factor of energy. Thus what is spoken of concisely as the enlightenment factor of energy becomes, by this method of exposition, twofold.

"Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; whatever rapture there is without thought and examination is also the enlightenment factor of rapture. 101 Thus what is spoken of concisely as the enlightenment factor of rapture becomes, by this method of exposition, twofold.

"Whatever tranquillity of body there is, is the enlightenment factor of tranquillity; whatever tranquillity of mind there is, is also the enlightenment factor of tranquillity. 102 Thus what is spoken of concisely as the enlightenment factor of tranquillity becomes, by this method of exposition, twofold.

"Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; whatever concentration there is without thought and examination is also the enlightenment factor of concentration. 103 Thus what is spoken of concisely as the enlightenment factor of concentration becomes, by this method of exposition, twofold.

"Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity; whatever equanimity there is regarding things external is also the enlightenment factor of equanimity. Thus what is spoken of concisely as the enlightenment factor of equanimity becomes, by this method of exposition, twofold.

"This, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen."

234. Fire (Aggi sans. Agni)
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms ... (as in §52 down to:) ... 104 [The Lord (Buddha) said:]

"Bhikkhus, when wanderers of other sects speak thus, they should be asked: 'Friends, when the mind becomes sluggish, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion? Then, friends, when the mind becomes excited, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?' Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.

(i. The sluggish mind: untimely)

"On an occasion, bhikkhus, when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.

"Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to make that small fire flare up?"

"No, venerable sir."

"So too, bhikkhus, on an occasion when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things.

(ii. The sluggish mind: timely)

"On an occasion, bhikkhus, when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things.

"Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws dry grass, dry cow dung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to make that small fire flare up?"

"Yes, venerable sir."

"So too, bhikkhus, on an occasion when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things.

(iii. The excited mind: untimely)

"On an occasion, bhikkhus, when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.

"Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws dry grass, dry cowdung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to extinguish that great bonfire?"

"No, venerable sir."

"So too, bhikkhus, on an occasion when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.

(iv. The excited mind: timely)

"On an occasion, bhikkhus, when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.

"Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws wet grass, wet cowdung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to extinguish that great bonfire?"

"Yes, venerable sir."

"So too, bhikkhus, on an occasion when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.

"But mindfulness, bhikkhus, I say is always useful." 105

235. Accompanied by Lovingkindness (Mettasahagata)
On one occasion the Lord (Buddha) was dwelling among the Koliyans, where there was a town of the Koliyans named Haliddavasana. 106 Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them: "It is still too early to walk for alms in Haliddavasana. Let us go to the park of the wanderers of other sects."

Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: "Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: 'Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and dwell pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with lovingkindness, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere and to all as to oneself, dwell pervading the entire world with a mind imbued with compassion, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will'.

“We too, friends, teach the Dhamma to our disciples thus:

'Come, friends, abandon the five hindrances ... ( all as above) ... dwell pervading the entire world with a mind imbued with lovingkindness ... compassion ... altruistic joy ... equanimity ... without ill will.' So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?" 107

Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, "We shall learn the meaning of this statement in the presence of the Lord (Buddha)."

Then, when those bhikkhus had walked for alms in Haliddavasana and had returned from the alms round, after their meal they approached the Lord (Buddha). Having paid homage to him, they sat down to one side and reported to him the entire discussion between those wanderers and themselves.

[The Lord (Buddha) said:]

"Bhikkhus, when wanderers of other sects speak thus, they should be asked: 'Friends, how is the liberation of the mind by lovingkindness developed? What does it have as its destination, its culmination, its fruit, its final goal? 108 How is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal?' Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.

“And how, bhikkhus, is the liberation of the mind by lovingkindness developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by lovingkindness ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. the enlightenment factor of equanimity accompanied by lovingkindness, based upon seclusion, dispassion, and cessation, maturing in release. 109 If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive,' he dwells perceiving the unrepulsive therein. If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive and in the repulsive,' he dwells perceiving the repulsive therein. If he wishes: 'May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,' he dwells perceiving the unrepulsive therein. If he wishes:

'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,' then he dwells therein equanimously, mindful and clearly comprehending, no Or else he enters and dwells in the deliverance of the beautiful. Bhikkhus, the liberation of mind by lovingkindness has the beautiful as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation. 111

"And how, bhikkhus, is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by compassion ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.) . . the enlightenment factor of equanimity accompanied by compassion, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,' then he dwells therein equanimously, mindful and clearly comprehending. Or else, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that 'space is infinite,' he enters and dwells in the base of the infinity of space. Bhikkhus, the liberation of mind by compassion has the base of the infinity of space as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.

"And how, bhikkhus, is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by altruistic joy ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. the enlightenment factor of equanimity accompanied by altruistic joy, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,' then he dwells therein equanimously, mindful and clearly comprehending. Or else, by completely transcending the base of the infinity of space, aware that 'consciousness is infinite,' he enters and dwells in the base of the infinity of consciousness. Bhikkhus, the liberation of mind by altruistic joy has the base of the infinity of consciousness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.

"And how, bhikkhus, is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by equanimity ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. the enlightenment factor of equanimity accompanied by equanimity, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein.... If he wishes: 'Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,' then he dwells therein equanimously, mindful and clearly comprehending. Or else, by completely transcending the base of the infinity of consciousness, aware that 'there is nothing', he enters and dwells in the base of nothingness. Bhikkhus, the liberation of mind by equanimity has the base of nothingness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation."

236. Sangarava
At Savatthi. 112 Then the brahmin Sangarava approached the Lord (Buddha) and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Lord (Buddha):

"Master Gotama, what is the cause and reason why sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited? What is the cause and reason why sometimes those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited?"

(i. Why the hymns do not recur to the mind)

"Brahmin, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one does not understand as it really is the escape from arisen sensual lust, 113 on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"Suppose, brahmin, there is a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight was to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sensual lust ..... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited

"Again, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"Suppose, brahmin, there is a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by ill will ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"Again, brahmin, when one dwells with a mind obsessed by sloth and torpor, overwhelmed by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"Suppose, brahmin, there is a bowl of water covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sloth and torpor ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"Again, brahmin, when one dwells with a mind obsessed by restlessness and remorse, overwhelmed by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"Suppose, brahmin, there is a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by restlessness and remorse ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"Again, brahmin, when one dwells with a mind obsessed by doubt, overwhelmed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"Suppose, brahmin, there is a bowl of water that is turbid, unsettled, muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by doubt ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

"This, brahmin, is the cause and reason why even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

(ii. Why the hymns recur to the mind)

"Brahmin, when one dwells with a mind that is not obsessed by sensual lust, not overwhelmed by sensual lust, and one understands as it really is the escape from arisen sensual lust, on that occasion one knows and sees as it really is one's own good, and the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"Suppose, brahmin, there is a bowl of water not mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sensual lust ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

“Again, brahmin, when one dwells with a mind that is not obsessed by ill will ... on that occasion even those hymns that have not been recited over a long period recur to the mind let alone those that have been recited.

"Suppose, brahmin, there is a bowl of water not heated over a fire, not bubbling, not boiling. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by ill will ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"Again, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"Suppose, brahmin, there is a bowl of water not covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"Again, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"Suppose, brahmin, there is a bowl of water not stirred by the wind, without ripples, without swirls, not churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"Again, brahmin, when one dwells with a mind that is not obsessed by doubt ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"Suppose, brahmin, there is a bowl of water that is clear, serene, limpid, set out in the light. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by doubt ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"This, brahmin, is the cause and reason why even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited.

"These seven factors of enlightenment, brahmin, are non-obstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. The enlightenment factor of equanimity is a nonobstruction.... These seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."(see 182-184)

When this was said, the brahmin Sangarava said to the Lord (Buddha):

"Magnificent, Master Gotama!... From today let Master Gotama remember me as a lay follower who has gone for refuge for life."

237. Abhaya
Thus have I heard. On one occasion the Lord (Buddha) was dwelling at Rajagaha on Mount Vulture Peak. Then Prince Abhaya approached the Lord (Buddha), paid homage to him, sat down to one side, and said to him: 114

"Venerable sir, Purana Kassapa says: 'There is no cause or condition for lack of knowledge and vision; lack of knowledge and vision is without cause or condition. There is no cause or condition for knowledge and vision; knowledge and vision are without cause or condition.' 115 What does the Lord (Buddha) say about this?"

"There is, prince, a cause and condition for lack of knowledge and vision; lack of knowledge and vision is with cause and condition. There is a cause and condition for knowledge and vision; knowledge and vision are with cause and condition."

(i. The cause for lack of knowledge and vision)

"But, venerable sir, what is the cause and condition for lack of knowledge and vision? How is it that lack of knowledge and vision is with cause and condition?"

"On an occasion, prince, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one neither knows nor sees as it really is the escape from arisen sensual lust: this is a cause and condition for lack of knowledge and vision; it is in this way that lack of knowledge and vision is with cause and condition.

"Again, prince, on an occasion when one dwells with a mind obsessed by ill will . . . obsessed by sloth and torpor . . . obsessed by restlessness and remorse . . . obsessed by doubt, overwhelmed by doubt, and one neither knows nor sees as it really is the escape from arisen doubt: this too is a cause and condition for lack of knowledge and vision; it is in this way too that lack of knowledge and vision is with cause and condition."

"What is this Dhamma exposition called, venerable sir?"

"These are called the hindrances, prince."

"Surely they are hindrances. Lord (Buddha)! Surely they are hindrances, Fortunate One! One overcome by even a single hindrance would not know and see things as they really are, not to speak of one overcome by the five hindrances.

(ii. The cause of knowledge and vision)

"But, venerable sir, what is the cause and condition for knowledge and vision? How is it that knowledge and vision are with cause and condition?"

"Here, prince, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the enlightenment factor of mindfulness he knows and sees things as they really are. This is a cause for knowledge and vision; it is in this way that knowledge and vision are with cause and condition....

"Again, prince, a bhikkhu develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the enlightenment factor of equanimity he knows and sees things as they really are. This too is a cause for knowledge and vision. it is in this way that knowledge and vision are with cause and condition.”

"What is this Dhamma exposition called, venerable sir?"

"These are called the factors of enlightenment, prince."

"Surely they are factors of enlightenment. Lord (Buddha)! Surely they are factors of enlightenment. Fortunate One! One who possesses even a single factor of enlightenment would know and see things as they really are, not to speak of one who possesses the seven factors of enlightenment. The bodily fatigue and the mental fatigue that I experienced from climbing Mount Vulture Peak have subsided. I have made the breakthrough to the Dhamma." 116

238. The Skeleton (Atthikamahapphala)
(i. Of great fruit)

At Savatthi. "Bhikkhus, when the perception of a skeleton is developed and cultivated, it is of great fruit and benefit. 117

"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that it is of great fruit and benefit."

(ii. One of two fruits)

"Bhikkhus, when the perception of a skeleton is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, 118 the state of nonreturning.

"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that one of two fruits is to be expected either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning."

(iii. Great good)

"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great good.

"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great good? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that it leads to great good."

(iv. Security from bondage)

"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great security from bondage.

"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great security from bondage?.. ."

(All as above.)

(v. Sense of urgency)

"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to a great sense of urgency.

"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to a great sense of urgency? ..." (All as above.)

(vi. Dwelling in comfort)

"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to dwelling in great comfort.

"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to dwelling in great comfort?..."

(All as above.)

( Each of the following suttas, §§239-76, is to be elaborated in accordance with the sixfold method of §238.)

239. The Worm-Infested (Pulavaka)
"Bhikkhus, when the perception of a worm-infested corpse is developed ..."

240. The Livid (Vinilaka)
"Bhikkhus, when the perception of a livid corpse is developed ..."

241. The Fissured (Vicchidaka)
"Bhikkhus, when the perception of a fissured corpse is developed ..."

242. The Bloated (Uddhumataka)
"Bhikkhus, when the perception of a bloated corpse is developed ..."

243. Lovingkindness (Metta sans. Maitri)
"Bhikkhus, when lovingkindness is developed ..."

244. Compassion (Karuna)
"Bhikkhus, when compassion is developed ..."

245. Altruistic Joy (Mudita)
"Bhikkhus, when altruistic joy is developed ..."

246. Equanimity (Upekkha sans. Upeksha)
"Bhikkhus, when equanimity is developed ..."

247. Breathing Meditation (Anapana)
"Bhikkhus, when mindfulness of breathing is developed ..."

248. Foulness (Asubha)
"Bhikkhus, when the perception of foulness ..."

249. Death (Marana)
"Bhikkhus, when the perception of death ..."

250. Repulsiveness of Food (Aharepatikula)
"Bhikkhus, when the perception of the repulsiveness of food ..."

251. Nondelight (Anabhirati)
"Bhikkhus, when the perception of nondelight in the entire

world ..."

252. Impermanence (Anicca sans. Anitya)
"Bhikkhus, when the perception of impermanence ..."

253. Suffering (Dukkha)
"Bhikkhus, when the perception of suffering in the impermanent..."

254. Nonself (Anatta sans. Anatm)
"Bhikkhus, when the perception of nonself in what is suffering

255. Abandonment (Pahana)
"Bhikkhus, when the perception of abandonment . ..

256. Dispassion (Viraga)
"Bhikkhus, when the perception of dispassion . ..

257. Cessation (Nirodha)
(i. Of great fruit)

“Bhikkhus, when the perception of cessation is developed and cultivated, it is of great fruit and benefit.

“And how, bhikkhus, is the perception of cessation developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. he develops the enlightenment factor of equanimity accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of cessation is developed and cultivated so that it is of great fruit and benefit." (see 182-184)

(ii. One of two fruits)

"Bhikkhus, when the perception of cessation is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.

"And how, bhikkhus, is the perception of cessation developed. . .(as before)?"

(iii-vi. Great good, etc.)

"Bhikkhus, when the perception of cessation is developed and cultivated, it leads to great good ... to great security from bondage ... to a great sense of urgency ... to dwelling in great comfort.

"And how does it do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. he develops the enlightenment factor of equanimity accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of cessation is developed and cultivated so that it leads to great good ... to great security from bondage ... to a great sense of urgency ... to dwelling in great comfort." (See 182-184)

258-269. The River Ganges — Eastward, Etc.
"Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the seven factors of enlightenment slants, slopes, and inclines towards Nibbana.

"And how, bhikkhus, does a bhikkhu develop and cultivate the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ..(similarly for enlightenment factor of discrimination of states . . . the enlightenment factor of energy . . . the enlightenment factor of rapture ... the enlightenment factor of tranquillity . . . the enlightenment factor of concentration.).. he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbana."

(The remaining suttas of this vagga are to be similarly elaborated parallel to previous ones )

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve:

Thus the subchapter is recited.

270-279. The Tathagata, Etc.
"Bhikkhus, whatever beings there are — whether those without feet or those with two feet or those with four feet or those with many feet — ..."

(To be elaborated by way of the factors of enlightenment parallel to previous ones)

Tathagata, footprint, roof peak.

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

280-291. Strenuous, Etc. (Balakaraniya)
"Bhikkhus, just as whatever strenuous deeds are done ..."

(To be elaborated parallel to previous ones) 136

Strenuous, seeds, and nagas,

The tree, the pot, the spike,

The sky, and two on clouds.

The ship, guest house, and river.

292-301. Searches, Etc. (Esanadi)
"Bhikkhus, there are these three searches. What three? The search for sensual pleasures, the search for existence, the search for a holy celibate life(brahmacariya)...."

(To be elaborated parallel to previous ones)

Searches, discriminations, taints,

Kinds of existence, threefold suffering,

Barrenness, stains, and troubles,

Sensations(vedana), craving, and thirst.

302-310. Floods, Etc. (Ogha)
"Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance...."

(To be elaborated parallel to previous ones)

311. Higher Fetters (Uddhambhagiya)
"Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

"What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion and cessation, maturing in release. These seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.

(xiv) Ganga Repetition Series
(Removal of Lust Version)

312-323. The River Ganges — Eastward
"Bhikkhus, just as the river Ganges slants ... towards the east, so too a bhikkhu ... inclines towards Nibbana.

"And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way that a bhikkhu ... inclines towards Nibbana."

(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)

Six about slanting to the east

And six about slanting to the ocean.

These two sixes make up twelve:

Thus the subchapter is recited.

(xv) Diligence Section (Punaappamadavaggo)
(Removal of Lust Version)

324-333. The Tathagata, Etc.
(To be elaborated by way of the enlightenment factors having as their

final goal the removal of lust, etc.)

Tathagata, footprint, roof peak,

Roots, heartwood, jasmine.

Monarch, the moon and sun.

Together with the cloth as tenth.

(xvi) Strenuous Deeds (Punabalakaraniya)
(Removal of Lust Version)

334-345. Strenuous, Etc. (Punabaladi)
(To be elaborated by way of the enlightenment factors having as their

final goal the removal of lust, etc.)

Strenuous, seeds, and nagas.

The tree, the pot, the spike.

The sky, and two on clouds,

The ship, guest house, and river.

(xvii) Searches (Punaesanavaggo)
(Removal of Lust Version)

346-356. Searches, Etc. (Punaesana)
(To be elaborated by way of the enlightenment factors having as their

final goal the removal of lust, etc.)

Searches, discriminations, taints.

Kinds of existence, threefold suffering.

Barrenness, stains, and troubles,

Sensations(vedana), craving, and thirst.

(xviii) Floods Section (Punaoghavaggo)
(Removal of Lust Version)

357-365. Floods, Etc. (Punaoghadi)
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)

366. Higher Fetters
"Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

“What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. . . which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal ... which slants, slopes, and inclines towards Nibbana. These seven factors of enlightenment, bhikkhus, are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning." 121

Floods, bonds, kinds of clinging.

Knots, and underlying tendencies.

Cords of sensual pleasure, hindrances.

Aggregates, fetters lower and higher.