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Samyutta Nikaya:5.Mahavagga-The Great Book[]
Chapter 2 : Connected Discourses on the Factors of Enlightenment (Bojjhangasamyutta) {Samyutta-46}[]
(i) The Mountain Section(Pabbatavaggo)[]
182. The Himalayas (Himavanta)[]
At Savatthi. "Bhikkhus(monks), 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(sheel), established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment, and thereby he achieves greatness and expansiveness in [beneficial(kusala sans. kushal)] 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 meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha).
He develops the enlightenment factor of discrimination-of-states(dhammavicaya), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).
He develops the enlightenment factor of energetic-strength(viriya), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha) .
He develops the enlightenment factor of bliss(piti/preeti), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha) .
He develops the enlightenment factor of tranquillity(pasaddhi/prashabdhi), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha) .
He develops the enlightenment factor of samadhi(trance)state, which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha) .
He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).
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 [beneficial(kusala)] states."
183. The Bodyform (Kaya)[]
(Five Hindrances & Seven Enlightenment Factors)
(i. The nutriments for the hindrances)
At Savatthi. "Bhikkhus(monks), 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(nimitta,causative) of the beautiful: 54 frequently giving non-meditative(ayoniso) mindfulness(mansikara) 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(nimitta,causative) of the repulsive: frequently giving non-meditative mindfulness(mansikara) 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 non-meditative mindfulness(mansikara) 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 non-meditative mindfulness(mansikara) 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, dhammas(attributes,law) that are the basis for doubt: frequently giving non-meditative mindfulness(mansikara) 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 meditation(sati) and for the fulfilment by development of the arisen enlightenment factor of meditation? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of meditation: frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of meditation and for the fulfilment by development of the arisen enlightenment factor of meditation.
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) and for the fulfilment by development of the arisen enlightenment factor of discrimination-of-states(dhammavicaya)? There are, bhikkhus, beneficial(kusala sans. kushal) and harmful(akusala sans. akushal) states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: 59 frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) and for the fulfilment by development of the arisen enlightenment factor of discrimination-of-states(dhammavicaya).
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energetic-strength(viriya) and for the fulfilment by development of the arisen enlightenment factor of energetic-strength? There are, bhikkhus, the element(dhatu) of arousal, the element(dhatu) of endeavour, the element(dhatu) of exertion: 60 frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of energetic-strength and for the fulfilment by development of the arisen enlightenment factor of energetic-strength.
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of bliss(piti/preeti) and for the fulfilment by development of the arisen enlightenment factor of bliss? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of bliss: frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of bliss and for the fulfilment by development of the arisen enlightenment factor of bliss(piti/preeti).
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity(pasaddhi/prashabdhi) and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity(pasaddhi/prashabdhi) of mind: 61 frequently giving meditative mindfulness(mansikara) 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(pasaddhi/prashabdhi).
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of samadhi(trance)state and for the fulfilment by development of the arisen enlightenment factor of samadhi(trance)state? There are, bhikkhus, the causative(nimitta) of serenity(samatha/equanimity), the causative(nimitta) of nondispersal: 62 frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of samadhi(trance)state and for the fulfilment by development of the arisen enlightenment factor of samadhi(trance)state.
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity(upekkha sans. upeksha) and for the fulfilment by development of the arisen enlightenment factor of equanimity(upekkha)? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of equanimity(upekkha): frequently giving meditative mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity(upekkha) and for the fulfilment by development of the arisen enlightenment factor of equanimity(upekkha).
"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(Sambojjanga)
"Bhikkhus(monks), those bhikkhus who are accomplished in virtue(sheel-sampanna), accomplished in samadhi(trance)state, accomplished in wisdom(Nana), accomplished in liberation(Vimutti sans. vimukti), accomplished in the knowledge and vision of liberation(vimutti-nana-dassan): even the sight of those bhikkhus is a blessing, I say; even listening to them ... even approaching them ... even attending on them ... even recollecting them ... even going-forth(initiation,pabajja) after them is helpful, I say. For what reason? Because when one has heard the dhamma(path,law) from such bhikkhus one dwells withdrawn by way of two kinds of withdrawal - withdrawal of body and withdrawal of mind. Dwelling thus withdrawn, one practices that Dhamma and also thinks it over.
1.Meditation(sati) Enlightenment Factor(Sati-sambojjhango) : "At whenever(yasmim) time(samaye), bhikkhus(monks), a bhikkhu(monk) dwelling(viharanto) thus withdrawn(vupakattho) practices(anussarati) that Dhamma(path) and thinks it over(anu-vitakketi), on that(tasmim) occasion(samaye) the enlightenment factor(sambojango) of meditation(sati) is aroused(araddho) by the bhikkhu; on that(tasmim) occasion(samaye) the bhikkhu realizes(bhaveti) the enlightenment factor(sambojang) of meditation(sati); on that occasion the realization(bhavana) of enlightenment factor(sambojango) of meditation(sati) goes on(gacchati) to fulfilment(paripurim) in the bhikkhu. Thus then while dwelling(viharanto) meditating(sato) in that(tam) dhamma(path) with panna(illuminated-insight) examines it(pavicinati), minds it(pavicarati), makes an investigation of it well(parivimamsamapajjati).
(Note: It means learning the meditation i.e. Vipassana, Samatha etc from an authorized source such as from www.dhamma.org etc. then applying it in daily practice & also during all emotions & desires ; understanding the inherent cause-effect relationships wrt. feeling good or bad and finally their calmness with meditation; then experiencing coagulation/separation of awareness & realizing the illumination[panna] within[brain & spine] the pure glowing consciousness similar to flame in a glass lamp [of old times]).
2.Discrimination Enlightenment Factor(Dhammavicaya-Sambojjhango) : "At whenever time, bhikkhus, a bhikkhu dwelling thus meditating(sato) in that dhamma(path) with panna(illuminated-insight) examines it, minds it, makes an investigation of it well, on that occasion the enlightenment factor of discrimination-of-states(dhammavicaya) is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of discrimination-of-states(dhammavicaya); on that occasion the realization(bhavana) of enlightenment factor of discrimination-of-states(dhammavicaya) goes on to fulfilment in the bhikkhu. While he, for that Dhamma, with illuminated-insight(panna), examines it, minds it, makes an investigation of it well, next his energetic-strength(viriya) is aroused without slackening.
(Note (contd. from 1): After calming of emotions & after arising of illuminated-insight[within brain & spine],now applying this for understanding/discrimination of the good states & bad states of being. Actually all sensations & states are bad & need to be calmed other than the illumination within brain & spine. )
3.Energetic-strength(Viriya)/Exertion Enlightenment Factor(Viriya-Sambojjhango) : "At whenever time, Bhikkhus a bhikkhu, for that Dhamma, with illuminated-insight(panna), examines it, mind it, makes an investigation of it, his energetic-strength(viriya) is aroused without slackening, on that occasion the enlightenment factor of energetic-strength is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of energetic-strength; on that occasion the realization(bhavana) of enlightenment factor of energetic-strength goes on to fulfilment in the bhikkhu. Next , with aroused energetic strength, bliss begins to grow. (Note (contd. from 2): After knowing right & wrong emotions & desires by sensations, in order to remove bad ones , one need to apply exertion & firmness to see them fade away paving the way for bliss next )
4.Bliss(piti/preeti) Enlightenment Factor(Piti-Sambojjhango) : "At whenever time, Bhikkhus, within a bhikkhu, his energetic-strength(viriya) is aroused, there arises in him spiritual bliss(piti), on that occasion the enlightenment factor of bliss(piti/preeti) is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of bliss(piti/preeti); on that occasion the realization(bhavana) of enlightenment factor of bliss(piti/preeti) goes on to fulfilment in the bhikkhu. With arising of spiritual bliss, it becomes possible for body & mind to becomes tranquil next (Note (contd. from 3): When meditation is practiced with firmness everyday & for long time then bliss comes to arise which will lead to tranquility next)
5.Tranquility Enlightenment Factor(Pasaddhi-Sambojjhango) : "At whenever time, Bhikkhus, within a bhikkhu, the body becomes tranquil and the mind becomes tranquil(pasaddhi sans. prashabdhi), on that occasion the enlightenment factor of tranquillity(pasaddhi/prashabdhi) is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of tranquility; on that occasion the realization(bhavana) of enlightenment factor of tranquility(pasaddhi/prashabdhi) goes on to fulfilment in the bhikkhu. With tranquil body & happiness in mind, next samadhi(trance) becomes possible. (Note (contd. from 4): When bliss is observed in meditation, leading to happy state, one savours it & becomes transquil in body & mind and focussed inwards within)
6.Self Absorptive Samadhi(Trance) Enlightenment Factor(Samadhi-Sambojjhango) : "At whenever time, Bhikkhus, within a bhikkhu, whose body is tranquil and with happiness in mind(awareness/consciousness/citta), one becomes in-samadhi(trance)state(in any of 9 samadhi states). On that occasion the enlightenment factor of self absorptive samadhi(trance)state is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of self absorptive samadhi(trance)state; on that occasion the realization(bhavana) of enlightenment factor of self absorptive samadhi(trance)state goes on to fulfilment in the bhikkhu.
7.Equanimity Enlightenment Factor(Upekkha-Sambojjhango) : "At whenever time, Bhikkhus, a bhikkhu, is in-samadhi(trance)state, one becomes inward looking within, on that occasion the enlightenment factor of equanimity(Upekkha sans. Upeksha) is aroused by the bhikkhu; on that occasion the bhikkhu realizes(bhaveti) the enlightenment factor of equanimity(upekkha); on that occasion the realization(bhavana) of enlightenment factor of equanimity(upekkha) comes to fulfilment in the bhikkhu.
(Note (contd. from 6): After a samadhi state is developed, one need not remain stuck enjoying it forever at that state, thereafter, in order to progress further, one need to develop equanimity(upekkha) of neither liking nor disliking the blissful state of samadhi and then the samadhi state will transform into the next higher then higher of the 9 states of these. In the final state, Nibbana is achieved)
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(khaya\kshaya) 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(Jetvana), 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 meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/priti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(Upekkha sans. upeksha). 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 meditation,' 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(dhammavicaya) . . . the enlightenment factor of energetic-strength . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state as in 182-184)
"If, friends, it occurs to me, '[Let it be] the enlightenment factor of equanimity(upekkha), 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 meditation' ... ( 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(monk) 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 meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state).. One develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). While one is developing these seven factors of enlightenment, one's mind is liberated(vimutta sans. vimukt) from the defilement of sensuality, from the defilement of existence(bhavo), from the defilement of ignorance(avijja sans. avidya). When it is liberated there comes the knowledge: 'It's liberated.' One understands:
'Destroyed is rebirth, 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(Migdaye) at the Anjana-Grove(Anjanvana). Then the ascetic 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(vimutti sans. vimukti)." 68
"But, Master Gotama, what dhammas(attributes,law), 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 dhammas, when developed and cultivated, fulfil the seven factors of enlightenment?"
"The four establishments of meditation(sati), Kundaliya, when developed and cultivated, fulfil the seven factors of enlightenment."
"But, Master Gotama, what dhammas, when developed and cultivated, fulfil the four establishments of meditation?"
"The three kinds of good conduct, Kundaliya, when developed and cultivated, fulfil the four establishments of meditation."
"But, Master Gotama, what dhammas, 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(raag) for it. His body is steady and his mind is steady, inwardly well composed and well liberated(vimutta sans. vimukt). 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(dhamma), 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 meditation? 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 meditation.
"And how, Kundaliya, are the four establishments of meditation developed and cultivated so that they fulfil the seven factors of enlightenment? Here, Kundaliya, a bhikkhu dwells watching-in-meditation(anupassi) on the body in the body, ardent, completely comprehending (sampajano) and meditative(satima), having removed covetousness and displeasure in regard to the world. He dwells watching-in-meditation on sensations(vedana) in sensations(vedana) ... mind in mind ... phenomena(dhamma) in phenomena(dhamma), ardent, completely comprehending (sampajano) and meditative, having removed covetousness and displeasure in regard to the world. It is in this way that the four establishments of meditation 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(vimutti sans. vimukti)? Here, Kundaliya, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state see 182-184).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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 ascetic 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(fraternity). From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
188. The Peaked House (Kutagara)[]
"Bhikkhus(monks), 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 meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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(monk) know for himself: 'By meditative(yoniso) mindfulness(mansikara) 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 meditation(sati), friend, a bhikkhu understands: 'My mind is well liberated(vimutta sans. vimukt); I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energetic-strength(viriya) has been aroused. I attend as a matter of vital concern, not sluggishly.'... When arousing the enlightenment factor of equanimity(upekkha), he understands: 'My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energetic-strength 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 meditative(yoniso) mindfulness(mansikara) 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 sans. Utpann)[]
"Bhikkhus(monks), 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 meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. the enlightenment factor of equanimity(upekkha).(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(monks), these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato). What seven? The enlightenment factor of meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. the enlightenment factor of equanimity(upekkha).(see 182-184 ) These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One(Sugato)."
[]
192. Living Beings (Pana sans. Prani)[]
"Bhikkhus(monks), 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(sheel), 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 meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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(monks), 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 meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. He develops the enlightenment factor of equanimity(upekkha) which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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(monks), 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, meditative(yoniso) mindfulness(mansikara). When a bhikkhu is accomplished in meditative(yoniso) mindfulness(mansikara), 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 meditative(yoniso) mindfulness(mansikara) develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is accomplished in meditative(yoniso) mindfulness(mansikara) 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(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). 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 divine-knowledge(abhinna), to enlightenment, to Nibbana. What seven? The enlightenment factor of meditation(sati) has been rightly expounded by me; when developed and cultivated, it leads to divine-knowledge(abhinna), to enlightenment, to Nibbana..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. The enlightenment factor of equanimity(upekkha) has been rightly expounded by me;(see 182-184 ) when developed and cultivated, it leads to divine-knowledge(abhinna), to enlightenment, to Nibbana. These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to divine-knowledge, to enlightenment, to Nibbana."
"Surely, Lord (Buddha), they are factors of enlightenment! Surely, Fortunate One(Sugato), 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(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). 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. ILL (3) (Gilana3 sans. Glani)[]
On one occasion the Lord (Buddha) was dwelling at Rajagaha in the Bamboo-Grove(Veluvan), the Squirrel-Sanctuary(Kalandak-Nivap). 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 divine-knowledge(abhinna), to enlightenment to Nibbana. What seven? The enlightenment factor of meditation(sati) has been rightly expounded by the Lord (Buddha); when developed and cultivated, it leads to divine-knowledge, to enlightenment, to Nibbana..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. ).. The enlightenment factor of equanimity(upekkha) has been rightly expounded by the Lord (Buddha);(see 182-184 ) when developed and cultivated, it leads to divine-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 divine-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(monks), 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 meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state. See 182-184).. the enlightenment factor of equanimity(upekkha). 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(monks), those who have neglected the seven factors of enlightenment have neglected the noble path leading to the complete destruction(khaya\kshaya) 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 meditation, the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha)....(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(monks), 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(khaya\kshaya) of suffering. What seven? The enlightenment factor of meditation(sati),the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). 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) (Nibbida)[]
"Bhikkhus(monks), these seven factors of enlightenment, when developed and cultivated, lead to utter revulsion(nibbida), to dispassion, to cessation(nirodha), to peace, to divine-knowledge(abhinna), to enlightenment, to Nibbana. What seven? The enlightenment factor of meditation(sati),the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These seven factors of enlightenment . . . lead to Nibbana." (see 182-184)
(iii) Udayi[]
202. To Enlightenment (Bodhaya)[]
Then a certain bhikkhu(monk) 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 meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. One develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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(monks), 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 meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These are the seven factors of enlightenment." (see 182-184 )
204. A Basis (Thaniya)[]
"Bhikkhus(monks), by frequently giving mindfulness(mansikara) to dhammas(attributes,law) that are a basis for sensual(kaam/sexual) lust(raag), unarisen sensual desire arises and arisen sensual desire increases and expands. By frequently giving mindfulness(mansikara) to dhammas that are a basis for ill will, unarisen ill will arises and arisen ill will increases and expands. By frequently giving mindfulness(mansikara) to dhammas that are a basis for sloth and torpor, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand. By frequently giving mindfulness(mansikara) to dhammas that are a basis for restlessness and remorse, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand. By frequently giving mindfulness(mansikara) to dhammas that are a basis for doubt, unarisen doubt arises and arisen doubt increases and expands.
"Bhikkhus, by frequently giving mindfulness(mansikara) to dhammas that are a basis for the enlightenment factor of meditation(sati), the unarisen enlightenment factor of meditation arises and the arisen enlightenment factor of meditation comes to fulfilment by development..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. By frequently giving mindfulness(mansikara) to dhammas that are a basis for the enlightenment factor of equanimity(upekkha), the unarisen enlightenment factor of equanimity(upekkha) arises and the arisen enlightenment factor of equanimity(upekkha) comes to fulfilment by development." (see 182-184 )
205. Nonmeditative-Mindfulness(Ayonisomansikara)[]
"Bhikkhus(monks), when one does non-meditative(ayoniso) mindfulness(mansikara), unarisen sensual(also sexual) desire arises and arisen sensual desire increases and expands; when one does non-meditative mindfulness, unarisen ill will arises and arisen ill will increases and expands; when one does non-meditative mindfulness, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; when one does non-meditative mindfulness, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; when one does non-meditative(ayoniso) mindfulness(mansikara), unarisen doubt arises and arisen doubt increases and expands. Also, the unarisen enlightenment factor of meditation(sati) does not arise and the arisen enlightenment factor of meditation ceases ... the unarisen enlightenment factor of equanimity(upekkha) does not arise and the arisen enlightenment factor of equanimity(upekkha) ceases.
"When one does meditative(yoniso) mindfulness(mansikara), bhikkhus, unarisen sensual desire does not arise and arisen sensual desire is abandoned. When one does meditative mindfulness, unarisen ill will . . . sloth and torpor ... restlessness and remorse ... doubt does not arise and arisen doubt is abandoned. Also, the unarisen enlightenment factor of meditation arises and the arisen enlightenment factor of meditation comes to fulfilment by development ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. the unarisen enlightenment factor of equanimity(upekkha) arises and the arisen enlightenment factor of equanimity(upekkha) comes to fulfilment by development." (see 182-184 )
206. Not Losing (Aparihaniya)[]
"Bhikkhus, I will teach you seven dhammas(attributes,law) that do not lead to loss. 72 Listen to that....
"And what, bhikkhus, are the seven dhammas that do not lead to loss? They are: the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These are the seven dhammas that do not lead to loss." (see 182-184 )
207. The Destruction of Craving (Tanhakkhaya sans. Trishna-kshaya)[]
"Bhikkhus(monks), develop the path and the way that leads to the destruction(khaya\kshaya) of craving(tanha sans. trishna). 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 meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha)." (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(monk) develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha); which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of meditation, which is based upon seclusion .. . without ill will, craving is abandoned. With the abandoning of craving(tanha sans. trishna), kamma(karma) is abandoned. With the abandoning of kamma, suffering is abandoned....
(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.)
"He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha); which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of equanimity(upekkha), 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(khaya\kshaya) of craving(tanha sans. trishna) comes the destruction of kamma; with the destruction of kamma(karma) comes the destruction of suffering."
208. The Cessation of Craving (Tanha-nirodha sans. Trishna-nirodh)[]
"Bhikkhus(monks), develop the path and the way that leads to the cessation(nirodha) of craving(tanha sans. trishna). 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 meditation(sati) ... the enlightenment factor of equanimity(upekkha).
"And how is it, bhikkhus, that the seven factors of enlightenment, when developed and cultivated, lead to the cessation of craving(tanha sans. trishna)?
"Here, bhikkhus, a bhikkhu(monk) develops the enlightenment factor of meditation , the enlightenment factor of discrimination-of-states(dhammavicaya), ( similarly for the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state) , the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha).(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(tanha sans. trishna)."
209. Partaking of Penetration (Nibbedhabhagiya)[]
"Bhikkhus(monks), 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 meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha)."(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(monk) develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha); which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of meditation, he penetrates and sunders the mass of greed(raag) that he has never before penetrated and sundered; he penetrates and sunders the mass of hatred(dosa\dvesh) that he has never before penetrated and sundered; he penetrates and sunders the mass of delusion(moha) that he has never before penetrated and sundered....
"He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha); which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of equanimity(upekkha), he penetrates and sunders the mass of greed(raag) . . . the mass of hatred(dosa\dvesh) . . . the mass of delusion(moha) 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(monks), I do not see even one other dhamma(quality,law) that, when developed and cultivated, leads to the abandoning of the dhammas(attributes,law) that fetter so effectively as this: the seven factors of enlightenment. What seven? The enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state,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 that which fetter? Here, bhikkhus, a bhikkhu(monk) develops the enlightenment factor of meditation, which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha)..(similarly others).. He develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). It is when the seven factors of enlightenment are developed and cultivated in this way that they lead to the abandoning of the dhammas that fetter.
"And what, bhikkhus, are the dhammas that fetter? The eye is a dhamma(quality,law) that fetters; it is here that these fetters, shackles, and clamps arise. The ear is a dhamma(quality,law) that fetters . (also for nose, tongue, taste &). . The mind is a dhamma(quality,law) that fetters; it is here that these fetters, shackles, and clamps arise. These are called the dhammas 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(path,law) or the Sangha(fraternity) 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 hermit life. 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(sanna sans. sangya) ... such are sankhara(compulsive-behavior-conditioning) ... such is consciousness(vinnana sans. vigyan), such its origin, such its passing away.'
"Then, venerable sir, while I was staying in an empty hut following along with the surge and loss 75 of the five aggregates(khandha sans. skandha) subject to clinging(upadana sans. asakti), 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(nirodha) 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 rebirth, 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 meditation(sati) 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 rebirth ... there is no more for this state of being.'..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. I have obtained the enlightenment factor of equanimity(upekkha) 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 rebirth . . . 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 rebirth . . . 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 rebirth, 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. Beneficial (1) (Kusala1 sans. Kushal)[]
"Bhikkhus(monks), whatever states there are that are beneficial(kusala sans. kushal), partaking of the beneficial(kusala), 77 pertaining to the beneficial(kusala), they are all rooted in alertfulness(appamada), converge upon alertfulness, and alertfulness is declared to be the chief among them. When a bhikkhu(monk) is alertful, it is to be expected that he will develop and cultivate the seven factors of enlightenment.
"And how, bhikkhus, does a bhikkhu who is alertful develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state,the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). It is in this way, bhikkhus, that a bhikkhu who is alertful develops and cultivates the seven factors of enlightenment."(same as in 184 )
213. Beneficial (2) (Kusala2 sans. Kushal)[]
"Bhikkhus(monks), whatever states there are that are beneficial(kusala sans. kushal), partaking of the beneficial(kusala), pertaining to the beneficial(kusala), they are all rooted in meditative(yoniso) mindfulness(mansikara), converge upon meditative mindfulness and meditative mindfulness is declared to be the chief among them When a bhikkhu(monk) is accomplished in meditative(yoniso) mindfulness(mansikara), 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 meditative(yoniso) mindfulness(mansikara) develop and cultivate the seven factors of enlightenment?...” ( All as in previous 212.)
214.Corruptions(upkilesa) (Upakkilesa)[]
"Bhikkhus(monks), there are these five corruptions(upkilesa) 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(upkilesa) 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(upkilesa) of gold . . . Tin is a corruption(upkilesa) of gold . . . Lead is a corruption(upkilesa) of gold ... Silver is a corruption(upkilesa) of gold.... These are the five corruptions(upkilesa) 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(upkilesa) of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly in-samadhi(trance)state for the destruction(khaya\kshaya) of the defilements. What five? Sensual desire is a corruption(upkilesa) of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly in-samadhi(trance)state for the destruction of the defilements. [Ill will is a corruption(upkilesa) of the mind ... Sloth and torpor are a corruption(upkilesa) of the mind ... Restlessness and remorse are a corruption(upkilesa) of the mind . . . Doubt is a corruption(upkilesa) of the mind....] 78 These are the five corruptions(upkilesa) of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly in-samadhi(trance)state for the destruction of the defilements."
215. Noncorruptions (Anupakkilesa)[]
"Bhikkhus(monks), 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(vimutti sans. vimukti). What seven? The enlightenment factor of meditation(sati), bhikkhus, is a nonobstruction ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. The enlightenment factor of equanimity(upekkha) 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. NonMeditative Mindfulness(Ayonisomansikara)[]
"Bhikkhus(monks), when one is in mindfulness(mansikara) non-meditatively, 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. Meditative Mindfulness(Yonisomansikara)[]
"Bhikkhus(monks), when one is in mindfulness(mansikara) meditatively, the unarisen enlightenment factor of meditation(sati) arises and the arisen enlightenment factor of meditation goes to fulfilment by development . .(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.). . the unarisen enlightenment factor of equanimity(upekkha) arises and the arisen enlightenment factor of equanimity(upekkha) goes to fulfilment by development."(see 182-184 )
218. Enlightenment (Bodhi)[]
"Bhikkhus(monks), these seven factors of enlightenment, when developed and cultivated, lead to growth, not to loss. What seven?
The enlightenment factor of meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). These seven factors of enlightenment, when developed and cultivated, lead to growth, not to loss."(same as in 184 )
219. Obstructions/Hinderances (Avarananivarana)[]
"Bhikkhus(monks), there are these five obstructions, hindrances,corruptions(upkilesa) of the mind, weakeners of illuminated-insight(panna). What five? Sensual desire is an obstruction, a hindrance, a corruption(upkilesa) of the mind, a weakener of panna(illuminated-insight). Ill will is an obstruction ... Sloth and torpor are an obstruction ... Restlessness and remorse are obstruction ... Doubt is an obstruction ... a weakener of panna(illuminated-insight) These are the five obstructions, hindrances,corruptions(upkilesa) of the mind, weakeners of panna(illuminated-insight).
"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(vimutti sans. vimukti). What seven?
The enlightenment factor of meditation(sati) is a nonobstruction.....
(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.)
The enlightenment factor of equanimity(upekkha) 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(path,law) 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 meditation goes to fulfilment by development on that occasion..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. The enlightenment factor of equanimity(upekkha) 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(monks), 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(initiated,pabajjit) from the household life into hermit life, 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 illuminated-insight(panna). What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of panna(illuminated-insight). Ill will ... Sloth and torpor ... Restlessness and remorse ... Doubt is an obstruction ... a weakener of panna(illuminated-insight). These are the five obstructions, hindrances, encirclers of the mind, weakeners of panna(illuminated-insight).
"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(vimutti sans. vimukti). What seven? The enlightenment factor of meditation(sati) is a nonobstruction .. . The enlightenment factor of equanimity(upekkha) 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(monks), these five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to illuminated-insight(panna), 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 illuminated-insight(panna), 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 illuminated-insight(panna), free from vexation, leading towards Nibbana. What seven? The enlightenment factor of meditation(sati) is a maker of vision ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. The enlightenment factor of equanimity(upekkha) 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 panna(illuminated-insight), free from vexation, leading towards Nibbana."
(v) Wheel-Turning Monarch Section (Cakkavattivaggo sans. Cakravarti-varg)[]
222. Discriminations (Vidha)[]
At Savatthi. "Bhikkhus(monks), 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 meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha).(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(monks), 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 meditation(sati) . .(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.). . the gem of the enlightenment factor of equanimity(upekkha).(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(monks), I will teach you the path crushing the army of Mara(Satan). 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 meditation(sati) , the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha).
225. Unilluminated (Duppanna sans. Dush-pragya)[]
Then a certain bhikkhu(monk) approached the Lord (Buddha) ... and said
to him:
"Venerable sir, it is said, 'an unilluminated dimwit, an unilluminated dimwit.' In what way, venerable sir, is one called 'an unilluminated dimwit'?"
"Bhikkhus(monks), it is because one has not developed and cultivated the seven factors of enlightenment that one is called 'an unilluminated dimwit.' What seven? The enlightenment factor of meditation(sati), the enlightenment factor of discrimination-of-states(dhammavicaya), the enlightenment factor of energetic-strength(viriya), the enlightenment factor of bliss(piti/preeti), the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, the enlightenment factor of equanimity(upekkha). (see 182-184 ) It is because one has not developed and cultivated these seven factors of enlightenment that one is called 'an unilluminated dimwit.'"
[]
"Venerable sir, it is said, 'illuminated-insightful(pannavanta) and alert(appamada), illuminated-insightful and alert.' In what way, venerable sir, is one called 'illuminated-insightful and alert'?"
"Bhikkhus(monks), it is because one has developed and cultivated the seven factors of enlightenment that one is called 'illuminated-insightful and alert.' What seven?" (as in previous #225)
227. Poor (Dalidda sans. Daridra)[]
"Venerable sir, it is said, 'poor, poor.' In what way, venerable sir is one called 'poor'?"
"Bhikkhus(monks), 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(monks), 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(monks), 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 meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. he develops the enlightenment factor of equanimity(upekkha),(As in 184 ) which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). 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(monks), 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: meditative(yoniso) mindfulness(mansikara). When a bhikkhu is accomplished in meditative(yoniso) mindfulness(mansikara), 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(monks), 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 )
(vi) Discussions (Sakacchavaggo)[]
232. Nutriment (Ahara)[]
At Savatthi. "Bhikkhus(monks), 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 causative(nimitta) of the beautiful: frequently giving non-meditative(ayoniso) mindfulness(mansikara) 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 causative(nimitta) of the repulsive: frequently giving non-meditative(ayoniso) mindfulness(mansikara) 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 non-meditative(ayoniso) mindfulness(mansikara) 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 non-meditative(ayoniso) mindfulness(mansikara) 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, dhammas(attributes,law) that are the basis for doubt: frequently giving non-meditative(ayoniso) mindfulness(mansikara) 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 meditation(sati) and for the fulfilment by development of the arisen enlightenment factor of meditation? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of meditation(sati): frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of meditation and for the fulfilment by development of the arisen enlightenment factor of meditation. 8 "
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) and for the fulfilment by development of the arisen enlightenment factor of discrimination-of-states(dhammavicaya)? There are, bhikkhus, beneficial(kusala sans. kushal) and harmful(akusala sans. akushal) states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) and for the fulfilment by development of the arisen enlightenment factor of discrimination-of-states(dhammavicaya). 86
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energetic-strength(viriya) and for the fulfilment by development of the arisen enlightenment factor of energetic-strength? There are, bhikkhus, the element(dhatu) of arousal, the element(dhatu) of endeavour, the element(dhatu) of exertion: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment "for the arising of the unarisen enlightenment factor of energetic-strength and for the fulfilment by development of the arisen enlightenment factor of energetic-strength. 87
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of bliss(piti/preeti) and for the fulfilment by development of the arisen enlightenment factor of bliss? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of bliss: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of bliss and for the fulfilment by development of the arisen enlightenment factor of bliss(piti/preeti). 88
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity(pasaddhi/prashabdhi) and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity(pasaddhi/prashabdhi) of mind: frequently giving meditative(yoniso) mindfulness(mansikara) 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(pasaddhi/prashabdhi). 89
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of samadhi(trance)state and for the fulfilment by development of the arisen enlightenment factor of samadhi(trance)state? There are, bhikkhus, the causative(nimitta) of serenity(samatha/equanimity), the causative(nimitta) of nondispersal: frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of samadhi(trance)state and for the fulfilment by development of the arisen enlightenment factor of samadhi(trance)state. 90
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity(upekkha) and for the fulfilment by development of the arisen enlightenment factor of equanimity(upekkha)? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of equanimity(upekkha): frequently giving meditative(yoniso) mindfulness(mansikara) to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity(upekkha) and for the fulfilment by development of the arisen enlightenment factor of equanimity(upekkha). 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 causative(nimitta) of foulness: frequently giving meditative(yoniso) mindfulness(mansikara) 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(vimutti sans. vimukti) of mind through lovingkindness(metta\maitri): frequently giving meditative(yoniso) mindfulness(mansikara) 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 meditative(yoniso) mindfulness(mansikara) 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 meditative(yoniso) mindfulness(mansikara) 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, beneficial(kusala) and harmful(akusala sans. akushal) states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving meditative(yoniso) mindfulness(mansikara) 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 meditation(sati) from arising and the arisen enlightenment factor of meditation from reaching fulfilment by development? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of meditation: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of meditation from arising and the arisen enlightenment factor of meditation from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) from arising and the arisen enlightenment factor of discrimination-of-states(dhammavicaya) from reaching fulfilment by development? There are, bhikkhus, beneficial(kusala) and harmful(akusala sans. akushal) states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of discrimination-of-states(dhammavicaya) from arising and the arisen enlightenment factor of discrimination-of-states(dhammavicaya) from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of energetic-strength(viriya) from arising and the arisen enlightenment factor of energetic-strength from reaching fulfilment by development? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of energetic-strength from arising and the arisen enlightenment factor of energetic-strength from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of bliss(piti/preeti) from arising and the arisen enlightenment factor of bliss from reaching fulfilment by development? There are, bhikkhus, dhammas that are the basis for the enlightenment factor of bliss: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of bliss from arising and the arisen enlightenment factor of bliss(piti/preeti) from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of tranquillity(pasaddhi/prashabdhi) from arising and the arisen enlightenment factor of tranquillity from reaching fulfilment by development? There are, bhikkhus, tranquillity(pasaddhi/prashabdhi) of body, tranquillity of mind: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of tranquillity from arising and the arisen enlightenment factor of tranquillity(pasaddhi/prashabdhi) from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the Unarisen enlightenment factor of samadhi(trance)state from arising and the arisen enlightenment factor of samadhi(trance)state from reaching fulfilment by development? There are, bhikkhus, the causative(nimitta) of serenity(samatha/equanimity), the causative(nimitta) of nondispersal: not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of samadhi(trance)state from arising and the arisen enlightenment factor of samadhi(trance)state from reaching fulfilment by development.
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of equanimity(upekkha) from arising and the arisen enlightenment factor of equanimity(upekkha) from reaching fulfilment by development. There are, bhikkhus, dhammas(attributes,law) that are the basis for the enlightenment factor of equanimity(upekkha): not frequently becoming thoughtfree(amansikara) is the denourishment that prevents the unarisen enlightenment factor of equanimity(upekkha) from arising and the arisen enlightenment factor of equanimity(upekkha) from reaching fulfilment by development."
233. A Method of Exposition (Pariyaya)[]
Then, in the morning, a number of bhikkhus(monks) 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 ascetics of other sects."
Then those bhikkhus went to the park of the ascetics of other sects. They exchanged greetings with those ascetics and, when they had concluded their greetings and cordial talk, sat down to one side. The ascetics then said to them: "Friends, the ascetic Gotama teaches the dhamma(path,law) to his disciples thus: 'Come, bhikkhus, abandon the five hindrances, the corruptions(upkilesa) of the mind that weaken illuminated-insight(panna), 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(upkilesa) of the mind that weaken panna(illuminated-insight), 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 ascetics. 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 ascetics and themselves. [The Lord (Buddha) said:]
"Bhikkhus, when ascetics 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 ascetics 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(Angels), Mara(Satan), and brahma(arch-angel), 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 meditation(sati) there is of dhammas(attributes,law) internal is the enlightenment factor of meditation; whatever meditation there is of dhammas external is also the enlightenment factor of meditation. Thus what is spoken of concisely as the enlightenment factor of meditation becomes, by this method of exposition, twofold.
"Whenever one discriminates dhammas internally with illuminated-insight(panna) examines them, makes an investigation of them, that is the enlightenment factor of discrimination-of-states(dhammavicaya); whenever one discriminates dhammas externally with panna(illuminated-insight), examines them, makes an investigation of them, that is also the enlightenment factor of discrimination-of-states(dhammavicaya). Thus what is spoken of concisely as the enlightenment factor of discrimination-of-states(dhammavicaya) becomes, by this method of exposition, twofold.
"Whatever bodily energetic-strength(viriya) there is, is the enlightenment factor of energetic-strength; whatever mental energetic-strength there is, is also the enlightenment factor of energetic-strength. Thus what is spoken of concisely as the enlightenment factor of energetic-strength becomes, by this method of exposition, twofold.
"Whatever bliss(piti/preeti) there is accompanied by thought and examination is the enlightenment factor of bliss; whatever bliss there is without thought and examination is also the enlightenment factor of bliss. 101 Thus what is spoken of concisely as the enlightenment factor of bliss(piti/preeti) becomes, by this method of exposition, twofold.
"Whatever tranquillity(pasaddhi/prashabdhi) 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(pasaddhi/prashabdhi) becomes, by this method of exposition, twofold.
"Whatever samadhi(trance)state there is accompanied by thought and examination is the enlightenment factor of samadhi(trance)state; whatever samadhi(trance)state there is without thought and examination is also the enlightenment factor of samadhi(trance)state. Thus what is spoken of concisely as the enlightenment factor of samadhi(trance)state becomes, by this method of exposition, twofold.
"Whatever equanimity(upekkha) there is regarding dhammas internal is the enlightenment factor of equanimity(upekkha); whatever equanimity(upekkha) there is regarding dhammas(attributes,law) external is also the enlightenment factor of equanimity(upekkha). Thus what is spoken of concisely as the enlightenment factor of equanimity(upekkha) 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(monks) dressed and, taking their bowls and robes, entered Savatthi for alms ... (as in 233 down to:) ... 104 [The Lord (Buddha) said:]
"Bhikkhus, when ascetics 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 ascetics 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(Angels), Mara(Satan), and brahma(arch-angel), 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(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, and the enlightenment factor of equanimity(upekkha). For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those dhammas(attributes,law).
"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(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, and the enlightenment factor of equanimity(upekkha). For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those dhammas.
(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(dhammavicaya), the enlightenment factor of energetic-strength(viriya), and the enlightenment factor of bliss(piti/preeti). For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those dhammas.
"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(dhammavicaya), the enlightenment factor of energetic-strength, and the enlightenment factor of bliss(piti/preeti). For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those dhammas.
(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(dhammavicaya), the enlightenment factor of energetic-strength, and the enlightenment factor of bliss(piti/preeti). For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those dhammas.
"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(dhammavicaya), the enlightenment factor of energetic-strength(viriya), and the enlightenment factor of bliss(piti/preeti). For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those dhammas.
(iv. The excited mind: timely)
"On an occasion, bhikkhus, when the mind becomes excited, it is timely to develop the enlightenment factor of tranquillity(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, and the enlightenment factor of equanimity(upekkha). For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those dhammas.
"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(pasaddhi/prashabdhi), the enlightenment factor of samadhi(trance)state, and the enlightenment factor of equanimity(upekkha). For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those dhammas.
"But meditation(sati), 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(monks) 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 ascetics of other sects."
Then those bhikkhus went to the park of the ascetics of other sects. They exchanged greetings with those ascetics and, when they had concluded their greetings and cordial talk, sat down to one side. The ascetics then said to them: "Friends, the ascetic Gotama teaches the dhamma(path,law) to his disciples thus: 'Come, bhikkhus, abandon the five hindrances, the corruptions(upkilesa) of the mind that weaken illuminated-insight(panna), and dwell pervading one quarter with a mind imbued with lovingkindness(metta\maitri), 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(metta\maitri), 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(upekkha), 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(upekkha), 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(metta\maitri) ... compassion ... altruistic joy ... equanimity(upekkha) ... 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 ascetics. 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 ascetics and themselves.
[The Lord (Buddha) said:]
"Bhikkhus(monks), when ascetics of other sects speak thus, they should be asked: 'Friends, how is the liberation(vimutti sans. vimukti) of the mind by lovingkindness(metta\maitri) 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(upekkha) developed? What does it have as its destination, its culmination, its fruit, its final goal?' Being asked thus, those ascetics 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(Angels), Mara(Satan), and brahma(arch-angel), 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(metta\maitri) developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) accompanied by lovingkindness(metta\maitri) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. the enlightenment factor of equanimity(upekkha) accompanied by lovingkindness(metta\maitri), based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). 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, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano), no Or else he enters and dwells in the deliverance(vimokkkha\vimoksha) of the beautiful. Bhikkhus, the liberation of mind by lovingkindness(metta\maitri) has the beautiful as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.
"And how, bhikkhus, is the liberation(vimutti sans. vimukti) 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 meditation accompanied by compassion ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.) . . the enlightenment factor of equanimity(upekkha) accompanied by compassion, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano). Or else, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement(patigha), with nonattention to perceptions of diversity, aware that 'space is infinite,' he enters and dwells in the faculty of the infinity of space. Bhikkhus, the liberation of mind by compassion has the faculty 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 meditation accompanied by altruistic joy ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. the enlightenment factor of equanimity(upekkha) accompanied by altruistic joy, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano). Or else, by completely transcending the faculty of the infinity of space, aware that 'consciousness(vinnana sans. vigyan) is infinite,' he enters and dwells in the faculty of the infinity of consciousness. Bhikkhus, the liberation of mind by altruistic joy has the faculty 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(vimutti sans. vimukti) of the mind by equanimity(upekkha) developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by equanimity(upekkha) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. the enlightenment factor of equanimity(upekkha) accompanied by equanimity(upekkha), based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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, meditative(satima) and completely comprehending (sampajano),' then he dwells therein equanimously, meditative and completely comprehending (sampajano). Or else, by completely transcending the faculty of the infinity of consciousness, aware that 'there is nothing', he enters and dwells in the faculty of nothingness. Bhikkhus, the liberation of mind by equanimity(upekkha) has the faculty 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(kaam/sexual) lust(raag), overwhelmed by sensual(kaam/sexual) lust(raag), and one does not understand as it really is the escape from arisen sensual(kaam/sexual) lust(raag), 113 on that occasion one neither knows nor sees(in meditation,passati ref. Vipassana meditation) 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(kaam/sexual) lust(raag) ..... 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(in meditation) 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(in meditation) 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(in meditation) 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(in meditation) 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(kaam/sexual) lust(raag), not overwhelmed by sensual(kaam/sexual) lust(raag), and one understands as it really is the escape from arisen sensual(kaam/sexual) lust(raag), on that occasion one knows and sees(in meditation) 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(kaam/sexual) lust(raag) ... 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(vimutti sans. vimukti). What seven? The enlightenment factor of meditation(sati) is a nonobstruction ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. The enlightenment factor of equanimity(upekkha) 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(from Lord Buddha, says Ananda). 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 for lack of knowledge and vision; lack of knowledge and vision is without cause. There is no cause for knowledge and vision; knowledge and vision are without cause.' 115 What does the Lord (Buddha) say about this?"
"There is, prince, a cause for lack of knowledge and vision; lack of knowledge and vision is with cause. There is a cause for knowledge and vision; knowledge and vision are with cause."
(i. The cause for lack of knowledge and vision)
"But, venerable sir, what is the cause for lack of knowledge and vision? How is it that lack of knowledge and vision is with cause?"
"On an occasion, prince, when one dwells with a mind obsessed by sensual(kaam/sexual) lust(raag), overwhelmed by sensual(kaam/sexual) lust(raag), and one neither knows nor sees(in meditation,passati ref. Vipassana meditation) as it really is the escape from arisen sensual(kaam/sexual) lust(raag): this is a cause for lack of knowledge and vision; it is in this way that lack of knowledge and vision is with cause.
"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(in meditation) as it really is the escape from arisen doubt: this too is a cause for lack of knowledge and vision; it is in this way too that lack of knowledge and vision is with cause."
"What is this dhamma(path,law) exposition called, venerable sir?"
"These are called the hindrances, prince."
"Surely they are hindrances. Lord (Buddha)! Surely they are hindrances, Fortunate One(Sugato)! 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 for knowledge and vision? How is it that knowledge and vision are with cause?"
"Here, prince, a bhikkhu develops the enlightenment factor of meditation(sati), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). With a mind that has developed the enlightenment factor of meditation he knows and sees(in meditation) 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....
"Again, prince, a bhikkhu develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). With a mind that has developed the enlightenment factor of equanimity(upekkha) he knows and sees(in meditation) 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.”
"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(Sugato)! 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. Skeleton-Act-Result (Atthikamahapphala sans. Asthi-karm-phal)[]
(i. Of great fruit)
At Savatthi. "Bhikkhus(monks), when the perception(sanna sans. sangya) 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 meditation(sati) accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). 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(upadana sans. asakti), the state of non-rebirthing.
"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 non-rebirthing? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of a skeleton based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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 non-rebirthing."
(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 meditation accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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, 239-257, is to be elaborated in accordance with the sixfold method of 238)
239. The Worm-Infested (Pulavaka)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of a worm-infested corpse is developed ..."
240. The Livid (Vinilaka)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of a livid corpse is developed ..."
241. The Fissured (Vicchidaka)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of a fissured corpse is developed ..."
242. The Bloated (Uddhumataka)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of a bloated corpse is developed ..."
243. lovingkindness(Metta sans. Maitri)[]
"Bhikkhus(monks), when lovingkindness(metta\maitri) is developed ..."
244. Compassion (Karuna)[]
"Bhikkhus(monks), when compassion is developed ..."
245. Altruistic Joy (Mudita)[]
"Bhikkhus(monks), when altruistic joy is developed ..."
246. Equanimity (Upekkha sans. Upeksha)[]
"Bhikkhus(monks), when equanimity(upekkha) is developed ..."
247. Breathing Meditation (Anapana)[]
"Bhikkhus(monks), when meditation(sati) of breathing is developed ..."
(viii) Cessation 119 (Nirodha)[]
248. Foulness (Asubha)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of foulness ..."
249. Death (Marana)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of death ..."
250. Repulsiveness of Food (Aharepatikula)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of the repulsiveness of food ..."
251. Nondelight (Anabhirati)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of nondelight in the entire
world ..."
252. Impermanence (Anicca sans. Anitya)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of impermanence(anicca sans. anitya) ..."
253. Suffering (Dukkha)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of suffering in the impermanent..."
254. Nonself (Anatta sans. Anatm)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of nonself in what is suffering
255. Abandonment (Pahana)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of abandonment . . .
256. Dispassion (Viraag)[]
"Bhikkhus(monks), when the perception(sanna sans. sangya) of dispassion . . .
257. Cessation (Nirodha)[]
(i. Of great fruit)
"Bhikkhus(monks), when the perception(sanna sans. sangya) of cessation(nirodha) 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 meditation(sati) accompanied by the perception of cessation ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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(upadana sans. asakti), the state of non-rebirthing.
"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 meditation accompanied by the perception of cessation ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. he develops the enlightenment factor of equanimity(upekkha) accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release(mokkha/moksha). 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)
(ix) Ganges Repetition Series (Gangapeyyalavaggo)[]
258-269. The River Ganges - Eastward, Etc.[]
"Bhikkhus(monks), 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 meditation(sati) ..(similarly for enlightenment factor of discrimination-of-states(dhammavicaya) . . . the enlightenment factor of energetic-strength(viriya) . . . the enlightenment factor of bliss(piti/preeti) ... the enlightenment factor of tranquillity(pasaddhi/prashabdhi) . . . the enlightenment factor of samadhi(trance)state.).. he develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion, and cessation(nirodha), maturing in release(mokkha/moksha). 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.
(x) Alertfulness Section (Appamadavaggo sans. Apramad-varg)[]
270-279. The Tathagata, Etc.[]
"Bhikkhus(monks), 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.
(xi) Strenuous Deeds Section (Balakaraniyavaggo)[]
280-291. Strenuous, Etc. (Balakaraniya)[]
"Bhikkhus(monks), 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(monks), there are these three searches. What three? The search for sensual pleasures, the search for existence(bhavo), the search for a holy celibate life(brahmacariya)...."
(To be elaborated parallel to previous ones)
Searches, discriminations, defilements,
Kinds of existence(bhavo), threefold suffering,
Barrenness, stains, and troubles,
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(xiii) Floods Section (Oghavaggo)[]
302-310. Floods, Etc. (Ogha)[]
"Bhikkhus(monks), there are these four floods. What four? The flood of sensuality, the flood of existence(bhavo), the flood of views, the flood of ignorance(avijja sans. avidya)...."
(To be elaborated parallel to previous ones)
311. Higher Fetters (Uddhambhagiya)[]
"Bhikkhus(monks), there are these five higher fetters. What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance(avijja sans. avidya). These are the five higher fetters. The seven factors of enlightenment are to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) ... he develops the enlightenment factor of equanimity(upekkha), which is based upon seclusion, dispassion and cessation(nirodha), maturing in release(mokkha/moksha). These seven factors of enlightenment are to be developed for divine-knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
Floods, bonds, kinds of clinging(upadana sans. asakti).
Knots, and underlying-tendencies(anusaya).
Cords of sensual pleasure, hindrances.
Aggregates(khandha sans. skandha), fetters lower and higher.
(xiv) Ganga Repetition Series[]
(Removal of lust(raag) Version)
312-323. The River Ganges - Eastward[]
"Bhikkhus(monks), 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 meditation(sati) ... he develops the enlightenment factor of equanimity(upekkha), which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha). 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) Alertfulness Section (Puna-appamada-vaggo)[]
(Removal of lust(raag) 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(raag) 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.
[]
(Removal of lust(raag) 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, defilements.
Kinds of existence(bhavo), threefold suffering.
Barrenness, stains, and troubles,
Sensations(vedana), craving(tanha sans. trishna), and thirst.
(xviii) Floods Section (Punaoghavaggo)[]
(Removal of lust(raag) 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(monks), there are these five higher fetters. What five? lust(raag) for form, lust for the formless, conceit, restlessness, ignorance(avijja sans. avidya). These are the five higher fetters. The seven factors of enlightenment are to be developed for divine-knowledge(abhinna) of these five higher fetters, for the full understanding of them, for their utter destruction(khaya\kshaya), for their abandoning.
"What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of meditation(sati) ... he develops the enlightenment factor of equanimity(upekkha), which has as its final goal the removal of lust(raag), the removal of hatred(dosa\dvesh), the removal of delusion(moha) . . . which has the deathless-state(nirvana) as its ground, the deathless-state as its destination, the deathless-state as its final goal ... which slants, slopes, and inclines towards Nibbana. These seven factors of enlightenment, bhikkhus, are to be developed for divine-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(upadana sans. asakti).
Knots, and underlying-tendencies(anusaya).
Cords of sensual pleasure, hindrances.
Aggregates(khandha sans. skandha), fetters lower and higher.
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