Connected Discourses on the Factors of Enlightenment

1At Sāvatthı̄. “Bhikkhus, based upon the Himalayas, the king of mountains, the nāgas nurture their bodies and acquire strength.⁵¹ As at 45:151. When they have nurtured their bodies and acquired strength, they then enter the pools. From the pools they enter the lakes, then the streams, then the rivers, and finally they enter the ocean. There they achieve greatness and expansiveness of body. So too, bhikkhus, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment, and thereby he achieves greatness and expansiveness in [wholesome] states.⁵² Bojjhaṅga is a compound of bodhi + aṅga. Spk offers a twofold definition: “Enlightenment factors are factors of enlightenment or (factors) of the one being enlightened (bodhiyā bodhissa vā aṅgā ti bojjhaṅgā). What is meant? It is through the assemblage of states consisting in mindfulness … equanimity, arisen at the moment of the mundane and supramundane paths (lokiyalokuttaramaggakkhaṇe) … that the noble disciple is enlightened; therefore (that assemblage of states) is called enlightenment. ‘He is enlightened’ means that he rises up from the sleep of the continuum of defilements; what is meant is that he penetrates the Four Noble Truths or realizes Nibbāna. The enlightenment factors are the factors of the enlightenment consisting in that assemblage of states. Also, the noble disciple who becomes enlightened through the aforesaid assemblage of states is called ‘one being enlightened’ (bodhī). The factors of the one being enlightened are enlightenment factors.” In the Abhidhamma Piṭaka, the Bojjhaṅga-vibhaṅga (Vibh 227-29) first explains the enlightenment factors by the sutta method in three ways modelled on 46:3, 46:52 (ii), and the bare vivekanissita formula, respectively. Then it analyses them according to the Abhidhamma method, which treats them solely as factors of the supramundane path (Vibh 229-32). For this reason the definitions in the Abhidhamma commentaries (As 217, Vibh-a 310), parallel to the passage cited from Spk above, omit “mundane” (lokiya) in relation to the path.
The Buddha’s own definition of bojjhaṅga, at 46:5 below, implies they were originally conceived not as factors that constitute enlightenment (the position taken by the commentaries), but as factors that lead to enlightenment. This is further supported by the sequential account of their origination at 46:3. Hence comparison of the different strata of early Pāli literature shows the usage of the term to have undergone some degree of evolution, from the more general and pragmatic to the more specific and technical.

2“And how does a bhikkhu, based upon virtue, established upon virtue, develop the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. [64] He develops the enlightenment factor of discrimination of states … the enlightenment factor of energy … the enlightenment factor of rapture … the enlightenment factor of tranquillity … the enlightenment factor of concentration … the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops the seven factors of enlightenment, and thereby achieves greatness and expansiveness in [wholesome] states.”

2. The Body

(i. The nutriments for the hindrances)

1At Sāvatthı̄. “Bhikkhus, just as this body, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment.⁵³ Nutriment (āhāra) here has the meaning of condition (paccaya ). This portion of the sutta is repeated below at 46:51, to which Spk gives a detailed explanation of the nutriments for the individual enlightenment factors. See below nn. 85-91. Cp. ANI 3-5.

2“And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: ⁵⁴ The sign of the beautiful (subhanimitta) is a sensually attractive object, particularly an object that arouses sexual desire. The word nimitta is difficult to render in a way that fits all the major contexts where it occurs. I returned to “sign” only after several experiments with alternatives—“aspect,” “feature,” and “appearance”—proved unsatisfactory. Elsewhere it clearly means basis, cause, condition (e.g., at 48:40; V 213, 16, etc.). Spk glosses careless attention (ayoniso manasikāra) with “unmethodical attention, offtrack attention” (anupāyamanasikāra , uppathamanasikāra; Spk-pṭ: because it is not the right method for gaining welfare and happiness). The commentaries consistently explain it as attention directed to the impermanent as permanent, to suffering as happiness, to the selfless as self, and to the foul as beautiful. This explanation is found already at Vibh 373.
frequently giving careless attention to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

3“And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will? There is, bhikkhus, the sign of the repulsive:⁵⁵ Paṭighanimitta. Spk: The sign of the repulsive is aversion (paṭigha) or a repulsive object (paṭighārammaṇa). frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will.

4“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 The terms are defined, mostly by chains of synonyms, at Vibh 352. Spk cites the passage here. They are also mentioned at I, vv. 30-31. [65] frequently giving careless attention to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor.

5“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 Cetaso avūpasama. Spk: Unsettledness of mind is, in denotation, restlessness and remorse themselves. frequently giving careless attention to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse.

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

7“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)

8“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.

9“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness:⁵⁸ Satisambojjhaṅgaṭṭhāniyā dhammā. Spk: The things that become objects of mindfulness [Spk-pṭ: the four establishments of mindfulness], the thirty-seven aids to enlightenment, and the nine supramundane states. frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness. [66]

10“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: ⁵⁹ Kaṇhasukkasappaṭibhāga. Spk: Dark states are “with counterparts” because they yield dark results, and bright states because they yield bright results; the meaning is “having similar results.” Or “with counterparts” means “with opposites”: the dark states have the bright as their opposites, the bright the dark. Or “with counterparts” means “with exclusion”: the unwholesome excludes the wholesome and yields its own results, and conversely. An extended example of the opposition between good and bad states is found in MN No. 8, where the Buddha enumerates forty-four pairs of wholesome and unwholesome opposites. The explanation of this enlightenment factor suggests that while “discrimination of states” may be technically identified with paññā, the initial function of paññā as an enlightenment factor is not to discern the three characteristics, etc., but simply to discriminate between the good and bad mental states that become apparent with the deepening of mindfulness.
frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states.

11“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion:⁶⁰ Spk: The element of arousal (ārambhadhātu) is the initial phase of energy, the element of endeavour (nikkamadhātu) intermediate energy, the element of exertion (parakkamadhātu ) energy at full intensity. frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy.

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

13“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of mind:⁶¹ Spk: Tranquillity of body (kāyappassaddhi) is the tranquillizing of distress in the three mental aggregates (feeling, perception, volitional formations), tranquillity of mind (cittappassaddhi ) the tranquillizing of distress in the aggregate of consciousness. The commentaries frequently interpret the pair, body and mind, mentioned in the texts in the light of the Abhidhamma, which draws a contrast between mind (citta), the chief factor in cognition, and its accompanying “body” of mental factors (cetasika), which perform secondary cognitive functions. It seems, however, that in such passages as the present one, “body” was intended quite literally as meaning the physical body, considered as actively contributing to the qualitative tone of an experience.
frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity.

14“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of nondispersal:⁶² Spk: The sign of serenity (samathanimitta) is serenity itself as well as its object (Spk-pṭ: the paṭibhāganimitta or counterpart sign); the sign of nondispersal (abyagganimitta) is synonymous with it. frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration. [67]

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

16“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.”

3. Virtue

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

2“Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, [68] on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfilment by development in the bhikkhu.⁶³ In stating that the satisambojjhaṅga arises by recollecting the Dhamma taught by accomplished monks, the text draws upon the etymological connection between sati as act of remembrance and the verb anussarati, to recollect. Though it has been overshadowed by sati’s more technical sense of awareness of the present, this nuance of the word is still occasionally preserved in Pāli (e.g., in the definition of the faculty of mindfulness at 48:9). The three phrases used to describe the cultivation of each enlightenment factor can be understood to depict three successive stages of development: initial arousal, maturation, and culmination. Spk says that in this sutta the enlightenment factors are to be understood as pertaining to insight in the preliminary stage of the path of arahantship. They occur together in one mind-moment, though with different characteristics. The whole pattern is also at 54:13, but beginning with the four establishments of mindfulness as the means of arousing the satisambojjhaṅga.

3“Dwelling thus mindfully, he discriminates that Dhamma with wisdom, examines it, makes an investigation of it. Whenever, bhikkhus, a bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of discrimination of states is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of discrimination of states; on that occasion the enlightenment factor of discrimination of states comes to fulfilment by development in the bhikkhu.

4“While he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, his energy is aroused without slackening. Whenever, bhikkhus, a bhikkhu’s energy is aroused without slackening as he discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the enlightenment factor of energy is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of energy; on that occasion the enlightenment factor of energy comes to fulfilment by development in the bhikkhu.

5“When his energy is aroused, there arises in him spiritual rapture. Whenever, bhikkhus, spiritual rapture arises in a bhikkhu whose energy is aroused, on that occasion the enlightenment factor of rapture is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of rapture; on that occasion the enlightenment factor of rapture comes to fulfilment by development in the bhikkhu.

6“For one whose mind is uplifted by rapture the body becomes tranquil and the mind becomes tranquil. Whenever, bhikkhus, the body becomes tranquil and the mind becomes tranquil in a bhikkhu whose mind is uplifted by rapture, on that occasion the enlightenment factor of tranquillity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of tranquillity; on that occasion the enlightenment factor of tranquillity comes to fulfilment by development in the bhikkhu. [69]

7“For one whose body is tranquil and who is happy the mind becomes concentrated.⁶⁴ I follow Be here, which reads simply passaddhakāyassa sukhino cittaṁ samādhiyati. Se and Ee have passaddhakāyassa sukhaṁ hoti, sukhino cittaṁ samādhiyati, “for one whose body is tranquil there is happiness, for one who is happy the mind becomes concentrated.” I suspect this reading has arisen from confusion with such texts as 47:10 and AN V 3, 3-8, where sukha is a distinct stage in the sequence of development. Be is supported here by the Se and Ee reading of the exact parallel at 54:13. Whenever, bhikkhus, the mind becomes concentrated in a bhikkhu whose body is tranquil and who is happy, on that occasion the enlightenment factor of concentration is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of concentration; on that occasion the enlightenment factor of concentration comes to fulfilment by development in the bhikkhu.

8“He closely looks on with equanimity at the mind thus concentrated. Whenever, bhikkhus, a bhikkhu closely looks on with equanimity at the mind thus concentrated, on that occasion the enlightenment factor of equanimity is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of equanimity; on that occasion the enlightenment factor of equanimity comes to fulfilment by development in the bhikkhu.

9“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?

10“One attains final knowledge early in this very life.

11“If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death.

12“If one does not attain final knowledge early in this very life or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna in the interval.⁶⁵ This fivefold typology of nonreturners recurs at 48:15, 24, 66; 51:26; 54:5; and 55:25. Spk explains the antarāparinibbāyī (“attainer of Nibbāna in the interval”) as one reborn in the Pure Abodes who attains arahantship during the first half of the life span. This type is subdivided into three, depending on whether arahantship is reached: (i) on the very day of rebirth; (ii) after one or two hundred aeons have elapsed; or (iii) after four hundred aeons have elapsed. The upahaccaparinibbāyī (“attainer of Nibbāna upon landing”) is explained as one who attains arahantship after passing the first half of the life span. For Spk, the asaṅkhāraparinibbāyī (“attainer without exertion”) and the sasaṅkhāraparinibbāyī (“attainer with exertion”) then become two modes in which the first two types of nonreturners attain the goal. This explanation originates from Pp 16-17 (commented on at Pp-a 198-201). However, not only does this account of the first two types disregard the literal meaning of their names, but it also overrides the sequential and mutually exclusive nature of the five types as delineated elsewhere in the suttas (see below). If we understand the term antarāparinibbāyī literally, as it seems we should, it then means one who attains Nibbāna in the interval between two lives, perhaps while existing in a subtle body in the intermediate state. The upahaccaparinibbāyī then becomes one who attains Nibbāna “upon landing” or “striking ground” in the new existence, i.e., almost immediately after taking rebirth. The next two terms designate two types who attain arahantship in the course of the next life, distinguished by the amount of effort they must make to win the goal. The last, the uddhaṁsota akaniṭṭhagāmī, is one who takes rebirth in successive Pure Abodes, completes the full life span in each, and finally attains arahantship in the Akaniṭṭha realm, the highest Pure Abode.
This interpretation, adopted by several non-Theravāda schools of early Buddhism, seems to be confirmed by the Purisagati Sutta (AN IV 70-74), in which the simile of the flaming chip suggests that the seven types (including the three kinds of antarāparinibbāyī) are mutually exclusive and have been graded according to the sharpness of their faculties. Additional support comes from AN II 134,25-29, which explains the antarāparinibbāyī as one who has abandoned the fetter of rebirth (upapattisaṁyojana) without yet having abandoned the fetter of existence (bhavasaṁyojana). Though the Theravādin proponents argue against this interpretation of antarāparinibbāyī (e.g., at Kv 366), the evidence from the suttas leans strongly in its favour. For a detailed discussion, see Harvey, The Selfless Mind, pp. 98-108.
AN II 155-56 draws an alternative distinction between the sasaṅkhāraparinibbāyī and the asaṅkhāraparinibbāyī: the former reaches arahantship through meditation on the “austere” meditation subjects such as the foulness of the body, the perception of the repulsiveness of food, discontent with the whole world, the perception of impermanence in all formations, and mindfulness of death; the latter, through the four jhānas.
“If one does not attain final knowledge early in this very life ... or become an attainer of Nibbāna in the interval, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna upon landing.

13“If one does not attain final knowledge early in this very life ... [70] … or become an attainer of Nibbāna upon landing, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna without exertion.

14“If one does not attain final knowledge early in this very life ... or become an attainer of Nibbāna without exertion, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbāna with exertion.

15“If one does not attain final knowledge early in this very life ... or become an attainer of Nibbāna with exertion, then with the utter destruction of the five lower fetters one becomes one bound upstream, heading towards the Akaniṭṭha realm.

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

4. Clothes

1On one occasion the Venerable Sāriputta was dwelling at Sāvatthı̄ in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus!” [71]

2“Friend,” they replied. The Venerable Sāriputta said this:

3“Friends, there are these seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity. These are the seven factors of enlightenment.⁶⁶ Spk: In this sutta the elder’s fruition enlightenment factors (phalabojjhaṅga) are discussed. For when he enters fruition attainment after making the enlightenment factor of mindfulness the key, the other six enlightenment factors follow along; and so for the others. Thus the elder spoke this sutta to show his own mastery over fruition attainment. The simile of the wardrobe just below is also at MN I 215,6-15, again spoken by Sāriputta.

4“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.

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

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

7“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. [72] 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.

8“If, friends, it occurs to me, ‘[Let it be] the enlightenment factor of mindfulness’ … (all as above) … I understand, ‘It has abated in me for a particular reason.’”

5. A Bhikkhu

1At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One … and said to him: “Venerable sir, it is said, ‘factors of enlightenment, factors of enlightenment.’ In what sense are they called factors of enlightenment?”

2“They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment. Here, bhikkhu, one develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. One develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. While one is developing these seven factors of enlightenment, one’s mind is liberated from the taint of sensuality, from the taint of existence, from the taint of ignorance. When it is liberated there comes the knowledge: ‘It’s liberated.’ One understands: ‘Destroyed is birth, the holy life 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.” [73]

6. Kuṇḍaliya

1On one occasion the Blessed One was dwelling at Sāketa in the Deer Park at the Añjana Grove. Then the wanderer Kuṇḍaliya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

2“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 Itivādappamokkhānisaṁsañ c’ eva kathaṁ kathente upārambhānisaṁsañ ca. Woodward translates “debating on the profit of freedom from controversy and the profit of wrangling” (KS 5:60). Spk’s explanation of the phrase here is not completely clear to me, but at MN I 133,28-30 the Buddha uses the same terms to reproach certain monks who master the Dhamma upārambhānisaṁsā itivādappamokkhānisaṁsā. Ps II 106,35-107,4 explains: “They master the Dhamma (intent on) the benefit of ascribing errors to their opponents’ theses and on rescuing their own theses when their opponents ascribe errors to them.” The stock Nikāya description of debates provides a clear illustration of what is meant; see, e.g., 22:3 (III 12,5-13) and 56:9 (V 419,5-12). But what is the benefit that Master Gotama lives for?”

3“Kuṇḍaliya, the Tathāgata lives for the benefit and fruit of true knowledge and liberation.”⁶⁸ Vijjāvimuttiphalānisaṁso … Tathāgato viharati. Woodward translates vijjāvimutti as “release by knowledge,” assuming the compound is a subordinate tappurisa, but the expression vijjā ca vimutti ca (at V 52,19) implies it is actually a subordinate dvanda. See too V 329,9-16, where the seven enlightenment factors are said to fulfil two things, namely, vijjāvimutti.

4“But, Master Gotama, what things, when developed and cultivated, fulfil true knowledge and liberation?”

5“The seven factors of enlightenment, Kuṇḍaliya, when developed and cultivated, fulfil true knowledge and liberation.”

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

7“The four establishments of mindfulness, Kuṇḍaliya, when developed and cultivated, fulfil the seven factors of enlightenment.”

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

9“The three kinds of good conduct, Kuṇḍaliya, when developed and cultivated, fulfil the four establishments of mindfulness.”

10“But, Master Gotama, what things, when developed and cultivated, fulfil the three kinds of good conduct?” [74]

11“Restraint of the sense faculties, Kuṇḍaliya, when developed and cultivated, fulfils the three kinds of good conduct.

12“And how, Kuṇḍaliya, is restraint of the sense faculties developed and cultivated so that it fulfils the three kinds of good conduct? Here, Kuṇḍaliya, having seen an agreeable form with the eye, a bhikkhu does not long for it, or become excited by it, or generate lust for it. His body is steady and his mind is steady, inwardly well composed and well liberated. But having seen a disagreeable form with the eye, he is not dismayed by it, not daunted, not dejected, without ill will.⁶⁹ The best reading is the one given by the lemmas of Spk (Se): na maṅku hoti apatitthīnacitto adīnamānaso abyāpannacetaso . Be and Ee misread the second term as appatiṭṭhitacitto , whose meaning (“an unestablished mind”) is exactly the opposite of what is required. Ap(p)atitthīna is the negative past participle of patitthīyati (< Skt *prati-styai). Spk glosses: kilesavasena atthīnacitto, “with a mind not stiffened by defilements.” At AN I 124,6, II 203,17, and III 181,24 we find a series of terms that brings out the meaning well: abhisajjati kuppati vyāpajjati patitthīyati kopañ ca dosañ ca appaccayañ ca pātukaroti; “he becomes annoyed, irritated, bears ill will, is daunted, and shows irritation, hate, and animosity.” His body is steady and his mind is steady, inwardly well composed and well liberated.

13“Further, Kuṇḍaliya, 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.

14“When, Kuṇḍaliya, 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, [75] 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.

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

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

17“And how, Kuṇḍaliya, are the seven factors of enlightenment developed and cultivated so that they fulfil true knowledge and liberation? Here, Kuṇḍaliya, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the seven factors of enlightenment are developed and cultivated so that they fulfil true knowledge and liberation.”

18When this was said, the wanderer Kuṇḍaliya said to the Blessed One: “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 Saṅgha. From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”

7. The Peaked House

1“Bhikkhus, just as all the rafters of a peaked house slant, slope, and incline towards the roof peak, so too, when a bhikkhu develops and cultivates the seven factors of enlightenment, he slants, slopes, and inclines towards Nibbāna. [76]

2“And how is this so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that a bhikkhu develops and cultivates the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbāna.”

8. Upavāṇa

1On one occasion the Venerable Upavāṇa and the Venerable Sāriputta were dwelling at Kosambı̄ in Ghosita’s Park. Then, in the evening, the Venerable Sāriputta emerged from seclusion and approached the Venerable Upavāṇa. He exchanged greetings with the Venerable Upavāṇa and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:

2“Friend Upavāṇa, can a bhikkhu know for himself: ‘By careful attention the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort’?”

3“A bhikkhu can know this for himself, friend Sāriputta. When arousing the enlightenment factor of mindfulness, friend, a bhikkhu understands: ‘My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energy has been aroused. I attend as a matter of vital concern, not sluggishly.’… When arousing the enlightenment factor of equanimity, he understands: [77] ‘My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energy has been aroused. I attend as a matter of vital concern, not sluggishly.’

4“It is in this way, friend, that a bhikkhu can know for himself: ‘By careful attention the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort.’”

9. Arisen (or Arising) (1)

1“Bhikkhus, these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One.”

10. Arisen (or Arising) (2)

1“Bhikkhus, these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One.” [78]

1“Bhikkhus, whatever living beings there are which assume the four postures—sometimes walking, sometimes standing, sometimes sitting, sometimes lying down—all assume the four postures based upon the earth, established upon the earth. So too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment.

2“And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu, based upon virtue, established upon virtue, develops and cultivates the seven factors of enlightenment.”

12. The Simile of the Sun (1)

1“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

2“And how does a bhikkhu who has a good friend develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, [79] that a bhikkhu who has a good friend develops and cultivates the seven factors of enlightenment.”

13. The Simile of the Sun (2)

1“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

2“And how does a bhikkhu who is accomplished in careful attention develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is accomplished in careful attention develops and cultivates the seven factors of enlightenment.”

14. Ill (1)

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary.⁷⁰ This sutta and the next two are included as protective discourses in the Sinhalese Maha Pirit Pota. Monks often recite them to patients. Now on that occasion the Venerable Mahākassapa was dwelling in the Pipphali Cave—sick, afflicted, gravely ill. Then, in the evening, the Blessed One emerged from seclusion and approached the Venerable Mahākassapa. He sat down in the appointed seat and said to the Venerable Mahākassapa:

2“I hope you are bearing up, Kassapa, I hope you are getting better. I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.” [80]

3“Venerable sir, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.”

4“These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbāna. What seven? The enlightenment factor of mindfulness has been rightly expounded by me; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbāna…. The enlightenment factor of equanimity has been rightly expounded by me; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbāna. These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbāna.”

5“Surely, Blessed One, they are factors of enlightenment! Surely, Fortunate One, they are factors of enlightenment!”

6This is what the Blessed One said. Elated, the Venerable Mahākassapa delighted in the Blessed One’s statement. And the Venerable Mahākassapa recovered from that illness.⁷¹ Spk: As the elder listened closely to this teaching on the development of the enlightenment factors, it is said, the thought occurred to him: “When I penetrated the truths on the seventh day of my going forth, these enlightenment factors became manifest” (see 16:11). Thinking, “The Master’s teaching is indeed emancipating!” his blood became clear, his bodily humours were purified, and the disease departed from his body like a drop of water fallen on a lotus leaf. In such a way the Venerable Mahākassapa was cured of his illness.

15. Ill (2)

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Mahāmoggallāna was dwelling on Mount Vulture Peak—sick, afflicted, gravely ill. Then, in the evening, the Blessed One emerged from seclusion and approached the Venerable Mahāmoggallāna … (all as above, with the change of names being the only difference) … In such a way the Venerable Mahāmoggallāna was cured of his illness. [81]

16. Ill (3)

1On one occasion the Blessed One was dwelling at Rājagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Blessed One was sick, afflicted, gravely ill. Then the Venerable Mahācunda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the Venerable Mahācunda:

2“Recite the factors of enlightenment, Cunda.”

3“These seven factors of enlightenment, venerable sir, have been rightly expounded by the Blessed One; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbāna. What seven? The enlightenment factor of mindfulness has been rightly expounded by the Blessed One; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbāna…. The enlightenment factor of equanimity has been rightly expounded by the Blessed One; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbāna. These seven factors of enlightenment, venerable sir, have been rightly expounded by the Blessed One; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbāna.”

4“Surely, Cunda, they are factors of enlightenment! Surely, Cunda, they are factors of enlightenment!”

5This is what the Venerable Mahācunda said. The Teacher approved. And the Blessed One recovered from that illness. In such a way the Blessed One was cured of his illness.

17. Going Beyond

1“Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to going beyond from the near shore to the far shore. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. These seven factors of enlightenment, when developed and cultivated, lead to going beyond from the near shore to the far shore.” [82]

(The verses attached to this sutta are identical with those at 45:34 above.)

18. Neglected

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

2“What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity.

3“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.”

19. Noble

1“Bhikkhus, these seven factors of enlightenment, when developed and cultivated, are noble and emancipating; they lead the one who acts upon them out to the complete destruction of suffering. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. These seven factors of enlightenment … lead the one who acts upon them out to the complete destruction of suffering.”

20. Revulsion

1“Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. These seven factors of enlightenment ... lead to Nibbāna.” [83]

1Then a certain bhikkhu approached the Blessed One…. Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘factors of enlightenment, factors of enlightenment.’ In what sense are they called factors of enlightenment?”

2“They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment. Here, bhikkhu, one develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. One develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. They lead to enlightenment, bhikkhu, therefore they are called factors of enlightenment.”

22. A Teaching

1“Bhikkhus, I will teach you the seven factors of enlightenment. Listen to that….

2“And what, bhikkhus, are the seven factors of enlightenment? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. These are the seven factors of enlightenment.” [84]

23. A Basis

1“Bhikkhus, by frequently giving attention to things that are a basis for sensual lust, unarisen sensual desire arises and arisen sensual desire increases and expands. By frequently giving attention to things that are a basis for ill will, unarisen ill will arises and arisen ill will increases and expands. By frequently giving attention to things that are a basis for sloth and torpor, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand. By frequently giving attention to things that are a basis for restlessness and remorse, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand. By frequently giving attention to things that are a basis for doubt, unarisen doubt arises and arisen doubt increases and expands.

2“Bhikkhus, by frequently giving attention to things that are a basis for the enlightenment factor of mindfulness, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness comes to fulfilment by development…. By frequently giving attention to things that are a basis for the enlightenment factor of equanimity, the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity comes to fulfilment by development.”

24. Careless Attention

1“Bhikkhus, when one attends carelessly, unarisen sensual desire arises and arisen sensual desire increases and expands; [85] when one attends carelessly, unarisen ill will arises and arisen ill will increases and expands; when one attends carelessly, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; when one attends carelessly, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; when one attends carelessly, unarisen doubt arises and arisen doubt increases and expands. Also, the unarisen enlightenment factor of mindfulness does not arise and the arisen enlightenment factor of mindfulness ceases ... the unarisen enlightenment factor of equanimity does not arise and the arisen enlightenment factor of equanimity ceases.

2“When one attends carefully, bhikkhus, unarisen sensual desire does not arise and arisen sensual desire is abandoned. When one attends carefully, unarisen ill will … sloth and torpor … restlessness and remorse ... doubt does not arise and arisen doubt is abandoned. Also, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness comes to fulfilment by development … the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity comes to fulfilment by development.”

25. Nondecline

1“Bhikkhus, I will teach you seven things that lead to nondecline. ⁷² They are recommended to the bhikkhus as “factors of nondecline” at DN II 79,8-23. Listen to that…. [86]

2“And what, bhikkhus, are the seven things that lead to nondecline? They are: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. These are the seven things that lead to nondecline.”

26. The Destruction of Craving

1“Bhikkhus, develop the path and the way that leads to the destruction of craving. And what is the path and the way that leads to the destruction of craving? It is: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity.”

2When this was said, the Venerable Udāyı̄ asked the Blessed One: “Venerable sir, how are the seven factors of enlightenment developed and cultivated so that they lead to the destruction of craving?”

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

4“He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of equanimity, which is based upon seclusion … without ill will, craving is abandoned. [87] With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned.

5“Thus, Udāyı̄, with the destruction of craving comes the destruction of kamma; with the destruction of kamma comes the destruction of suffering.”

27. The Cessation of Craving

1“Bhikkhus, develop the path and the way that leads to the cessation of craving. And what is the path and the way that leads to the cessation of craving? It is: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity.

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

3“Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is when the seven factors of enlightenment are developed and cultivated in this way that they lead to the cessation of craving.”

28. Partaking of Penetration

1“Bhikkhus, I will teach you the path that partakes of penetration. ⁷³ Nibbedhabhāgiyaṁ … maggaṁ desessāmi. The reason the path is so described is given just below in the text. Listen to that….

2“And what, bhikkhus, is the path that partakes of penetration? It is: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity.”

3When this was said, the Venerable Udāyı̄ asked the Blessed One: “Venerable sir, how are the seven factors of enlightenment developed and cultivated so that they lead to penetration?”

4“Here, Udāyı̄, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, [88] measureless, without ill will. With a mind that has developed the enlightenment factor of mindfulness, he penetrates and sunders the mass of greed that he has never before penetrated and sundered; he penetrates and sunders the mass of hatred that he has never before penetrated and sundered; he penetrates and sunders the mass of delusion that he has never before penetrated and sundered….

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

6“It is, Udāyı̄, when the seven factors of enlightenment are developed and cultivated in this way that they lead to penetration.”

29. One Thing

1“Bhikkhus, I do not see even one other thing that, when developed and cultivated, leads to the abandoning of the things that fetter so effectively as this: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity.

2“And how, bhikkhus, are the seven factors of enlightenment developed and cultivated so that they lead to the abandoning of the things that fetter? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release…. He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is when the seven factors of enlightenment are developed and cultivated in this way that they lead to the abandoning of the things that fetter. [89]

3“And what, bhikkhus, are the things that fetter? The eye is a thing that fetters; it is here that these fetters, shackles, and clamps arise. The ear is a thing that fetters ... The mind is a thing that fetters; it is here that these fetters, shackles, and clamps arise. These are called the things that fetter.”

30. Udāyı̄

1On one occasion the Blessed One was dwelling among the Sumbhas, where there was a town of the Sumbhas named Sedaka. Then the Venerable Udāyı̄ approached the Blessed One ... and said to him:

2“It is wonderful, venerable sir! It is amazing, venerable sir, how helpful has been my devotion and reverence for the Blessed One, my sense of shame and fear of wrongdoing. For in the past, venerable sir, when I was still a householder, I did not have much concern for the Dhamma or the Saṅgha.⁷⁴ I have translated this passage according to its apparent sense, but it is hard to see how bahukataṁ in the previous sentence, used as an abstract noun, can have the same meaning as it does, in negative form, in abahukato here, an adjective set in apposition to ahaṁ. Spk glosses abahukato with akatabahumāno, “(I) was without much esteem,” but passes over bahukataṁ just above. But when I considered my devotion and reverence for the Blessed One, and my sense of shame and fear of wrongdoing, I went forth from the household life into homelessness. The Blessed One taught me the Dhamma thus: ‘Such is form, such its origin, such its passing away; such is feeling ... such is perception ... such are volitional formations … such is consciousness, such its origin, such its passing away.’

3“Then, venerable sir, while I was staying in an empty hut following along with the surge and decline⁷⁵ Ukkujjāvakujjaṁ samparivattento. Spk says that arising is called surge (ukkujja) and fall is decline (avakujja). Thus he was exploring the aggregates by way of rise and fall (udayabbayavasena). His realization of the Four Noble Truths while contemplating rise and fall marks his attainment of the supramundane path. of the five aggregates subject to clinging, I directly knew as it really is: ‘This is suffering’; [90] I directly knew as it really is: ‘This is the origin of suffering’; I directly knew as it really is: ‘This is the cessation of suffering’; I directly knew as it really is: ‘This is the way leading to the cessation of suffering.’ I have made the breakthrough to the Dhamma, venerable sir, and have obtained the path⁷⁶ Dhammo ca me bhante abhisamito, maggo ca paṭiladdho. The regular past participle of abhisameti is abhisameta. Spk says that he has arrived at the Dhamma of insight (vipassanādhamma ) and gained the path of insight (vipassanāmagga), but these expressions invariably indicate the realization of the supramundane Dhamma and the gaining of the supramundane path. The text does not specify his level of attainment, but it would be at least that of stream-enterer, implied by making “the breakthrough to the Dhamma.” As he must still develop the path further, he could not be an arahant. which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’

4“I have obtained the enlightenment factor of mindfulness which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand: ‘Destroyed is birth … there is no more for this state of being.’… I have obtained the enlightenment factor of equanimity which, when I have developed and cultivated it, will lead me on, while I am dwelling in the appropriate way, to such a state that I shall understand: ‘Destroyed is birth … there is no more for this state of being.’

5“This, venerable sir, is the path that I have obtained, which … will lead me on … to such a state that I shall understand: ‘Destroyed is birth … there is no more for this state of being.’”

6“Good, good, Udāyı̄! Indeed, Udāyı̄, this is the path that you have obtained, and when you have developed and cultivated it, it will lead you on, while you are dwelling in the appropriate way, to such a state that you will understand: ‘Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.’” [91]

1“Bhikkhus, whatever states there are that are wholesome, partaking of the wholesome,⁷⁷ We should read kusalā kusalabhāgiyā. The confused orthography in Ee has misled Woodward. pertaining to the wholesome, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

2“And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu who is diligent develops and cultivates the seven factors of enlightenment.”

32. Wholesome (2)

1“Bhikkhus, whatever states there are that are wholesome, partaking of the wholesome, pertaining to the wholesome, they are all rooted in careful attention, converge upon careful attention, and careful attention is declared to be the chief among them. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

2“And how, bhikkhus, does a bhikkhu who is accomplished in careful attention develop and cultivate the seven factors of enlightenment?…” (All as above.) [92]

33. Corruptions

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

2“So too, bhikkhus, there are these five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. What five? Sensual desire is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. [Ill will is a corruption of the mind ... Sloth and torpor are a corruption of the mind ... Restlessness and remorse are a corruption of the mind ... Doubt is a corruption of the mind....]⁷⁸ The bracketed passage is in Se only, but is clearly necessary. Cp. AN I 253-56, III 16-19. Curiously, the sutta makes no mention of the seven factors of enlightenment. This silence suggests that this sutta and the following one originally formed a single textual unit. See 46:35 and the following two notes for a similar case in which certain textual traditions have preserved the unity. [93] These are the five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints.”

34. Noncorruptions

1“Bhikkhus, these seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness, bhikkhus, is a nonobstruction … The enlightenment factor of equanimity is a nonobstruction, a nonhindrance, a noncorruption of the mind; when developed and cultivated it leads to the realization of the fruit of true knowledge and liberation. These seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation.”

35. Careful Attention⁷⁹ I follow Se. In Be and Ee, the next paragraph is counted as a separate sutta, but it is clear enough that the two are counterparts within a single text.

1“Bhikkhus, when one attends carelessly, unarisen sensual desire arises and arisen sensual desire increases and expands; unarisen ill will arises and arisen ill will increases and expands; unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; [94] unarisen doubt arises and arisen doubt increases and expands.

2“Bhikkhus, when one attends carefully, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness goes to fulfilment by development ... the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity goes to fulfilment by development.”

36. Growth

1“Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to growth, to nondecline. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. These seven factors of enlightenment, when developed and cultivated, lead to growth, to nondecline.”

37. Obstructions

1“Bhikkhus, there are these five obstructions, hindrances, corruptions of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance, a corruption of the mind, a weakener of wisdom. Ill will is an obstruction … Sloth and torpor are an obstruction … [95] Restlessness and remorse are an obstruction … Doubt is an obstruction … a weakener of wisdom. These are the five obstructions, hindrances, corruptions of the mind, weakeners of wisdom.

2“There are, bhikkhus, these seven factors of enlightenment, which are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction … The enlightenment factor of equanimity is a nonobstruction.… These are the seven factors of enlightenment that are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation.”

38. Without Hindrances⁸⁰ Again I follow Se here, which introduces a break and counts this as a separate sutta, titled Anīvaraṇa Sutta. In Be and Ee, the following is treated as a continuation of the preceding sutta, despite the fact that their themes are completely distinct.

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

2“And what are the five hindrances that are not present on that occasion? The hindrance of sensual desire is not present on that occasion; the hindrance of ill will … the hindrance of sloth and torpor ... the hindrance of restlessness and remorse ... the hindrance of doubt is not present on that occasion. These are the five hindrances that are not present on that occasion.

3“And what are the seven factors of enlightenment that go to fulfilment by development on that occasion? The enlightenment factor of mindfulness goes to fulfilment by development on that occasion…. The enlightenment factor of equanimity goes to fulfilment by development on that occasion. [96] These are the seven factors of enlightenment that go to fulfilment by development on that occasion.

4“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.”

39. Trees

1“Bhikkhus, there are huge trees with tiny seeds and huge bodies, encirclers of other trees, and the trees which they encircle become bent, twisted, and split. And what are those huge trees with tiny seeds 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 These trees are all of the type known as strangling figs. On their behaviour I cannot do better than to quote from E.J.H. Corner’s Wayside Trees of Malaya, cited by Emeneau, “The Strangling Figs in Sanskrit Literature,” pp. 347-49: Fig-trees whose trunks are composed of a basket-work of interlacing and anastomosing roots are called strangling figs because normally they begin life on other trees and gradually squeeze them to death. Birds, squirrels, and monkeys, which eat the fruits, drop the seeds on the branches of the forest-trees, where they grow into epiphytic bushes that hold on by strong roots encircling the branches. From thence their roots spread down the trunk of the supporting tree to the ground, where they grow vigorously. Side-roots encircle the trunk, joining up with other side-roots where they touch, and aerial roots grow down into the soil from various heights…. [T]he supporting trunk becomes enveloped in a basket of fig-roots and the branches of the fig-bush begin to spread widely through the crown of its support. As the fig-roots and their supporting trunk increase in thickness they press upon each other, but the fig-roots, being the stronger, slowly crush the bark of the support against its wood, with the effect that the supporting trunk is gradually ringed, and its limbs begin to die back, its crown becoming stag-headed and uneven. A long struggle ensues between parasite and host, but if the fig-plant is vigorous it surely kills its support and finally stands in its place on a massive basket of roots.
Two Jātaka stories (Nos. 370 and 412) use the strangling fig to drive home the lesson that one should never tolerate the slightest evil, for while evil may appear innocuous in its origins it eventually proves fatal.
So too, bhikkhus, when some clansman here has left behind sensual pleasures and gone forth from the household life into homelessness, he becomes bent, twisted, and split because of those same sensual pleasures, or because of others worse than them.

2“These five, bhikkhus, are obstructions, hindrances, encirclers of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of wisdom. Ill will … Sloth and torpor ... Restlessness and remorse … Doubt is an obstruction … a weakener of wisdom. [97] These are the five obstructions, hindrances, encirclers of the mind, weakeners of wisdom.

3“These seven factors of enlightenment, bhikkhus, are nonobstructions, nonhindrances, nonencirclers of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction … The enlightenment factor of equanimity is a nonobstruction.… 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.”

40. Hindrances

1“Bhikkhus, these five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to wisdom, tending to vexation, leading away from Nibbāna. 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 Nibbāna. These five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to wisdom, tending to vexation, leading away from Nibbāna.

2“These seven factors of enlightenment, bhikkhus, are makers of vision, makers of knowledge, promoting the growth of wisdom, free from vexation, leading towards Nibbāna. What seven? The enlightenment factor of mindfulness is a maker of vision ... The enlightenment factor of equanimity is a maker of vision ... leading towards Nibbāna. [98] These seven factors of enlightenment are makers of vision, makers of knowledge, promoting the growth of wisdom, free from vexation, leading towards Nibbāna.”

1At Sāvatthı̄. “Bhikkhus, whatever ascetics or brahmins in the past abandoned the three discriminations,⁸² Tisso vidhā. See 45:162. all did so because they had developed and cultivated the seven factors of enlightenment. Whatever ascetics or brahmins in the future will abandon the three discriminations, all will do so because they will have developed and cultivated the seven factors of enlightenment. Whatever ascetics or brahmins at present abandon the three discriminations, all do so because they have developed and cultivated the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. 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.” [99]

42. Wheel-Turning Monarch

1“Bhikkhus, with the manifestation of a wheel-turning monarch comes the manifestation of seven gems. What seven? There comes the manifestation of the wheel-gem, the elephant-gem, the horse-gem, the jewel-gem, the woman-gem, the steward-gem, and the commander-gem.⁸³ The rājā cakkavattī, the ideal monarch of Buddhist literature; for details, see DN II 172-77, MN III 172-76.

2“With the manifestation of a Tathāgata, bhikkhus, an Arahant, a Perfectly Enlightened One, comes the manifestation of the seven gems of the factors of enlightenment. What seven? There comes the manifestation of the gem of the enlightenment factor of mindfulness … the gem of the enlightenment factor of equanimity. With the manifestation of a Tathāgata, an Arahant, a Perfectly Enlightened One, comes the manifestation of these seven gems of the factors of enlightenment.”

43. Māra

1“Bhikkhus, I will teach you the path crushing the army of Māra. Listen to that….

2“And what, bhikkhus, is the path crushing the army of Māra? It is the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. This is the path crushing the army of Māra.”

44. Unwise

1Then a certain bhikkhu approached the Blessed One ... and said to him:

2“Venerable sir, it is said, ‘an unwise dolt, an unwise dolt.’ In what way, venerable sir, is one called ‘an unwise dolt’?”

3“Bhikkhus, it is because one has not developed and cultivated the seven factors of enlightenment that one is called ‘an unwise dolt.’ [100] What seven? The enlightenment factor of mindfulness … the enlightenment factor of equanimity. It is because one has not developed and cultivated these seven factors of enlightenment that one is called ‘an unwise dolt.’”

45. Wise

1“Venerable sir, it is said, ‘wise and alert, wise and alert.’ In what way, venerable sir, is one called ‘wise and alert’?”

2“Bhikkhus, it is because one has developed and cultivated the seven factors of enlightenment that one is called ‘wise and alert.’ What seven?” (As above.)

46. Poor

1“Venerable sir, it is said, ‘poor, poor.’ In what way, venerable sir, is one called ‘poor’?”

2“Bhikkhus, it is because one has not developed and cultivated the seven factors of enlightenment that one is called ‘poor.’ What seven?” (As above.)

47. Prosperous

1“Venerable sir, it is said, ‘prosperous, prosperous.’ In what way, venerable sir, is one called ‘prosperous’?”

2“Bhikkhus, it is because one has developed and cultivated the seven factors of enlightenment that one is called ‘prosperous.’ What seven?” (As above.) [101]

48. The Sun

1“Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment.

2“And how does a bhikkhu who has a good friend develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that a bhikkhu who has a good friend develops and cultivates the seven factors of enlightenment.”

49. Internal Factor

1“Bhikkhus, as to internal factors, I do not see any other factor that is so helpful for the arising of the seven factors of enlightenment as this: careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment.” (The rest as in §13.) [102]

50. External Factor

1“Bhikkhus, as to external factors, I do not see any other factor that is so helpful for the arising of the seven factors of enlightenment as this: good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment.” (The rest as in §12.)

1At Sāvatthı̄. “Bhikkhus, I will teach you the nutriment and the denourishment in regard to the five hindrances and the seven factors of enlightenment. Listen to that.…

2(i. The nutriments for the hindrances)⁸⁴ Sections (i) and (ii) here are identical with 46:2, but Spk, in commenting on the present sutta, adds a fresh passage on the additional conditions for the fulfilment of the seven enlightenment factors. Below I give merely the headings. The full passage is translated by Soma Thera in The Way of Mindfulness, pp. 174-90. The headings, with brief explanations, are also at Vism 132-34 (Ppn 4:54-62).

3“And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? [103] There is, bhikkhus, the sign of the beautiful: frequently giving careless attention to it is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire.

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

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

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

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

(ii. The nutriments for the enlightenment factors)

8“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: [104] frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfilment by development of the arisen enlightenment factor of mindfulness.⁸⁵ Spk: Besides this, there are four other conditions for the arising of the mindfulness enlightenment factor: (i) mindfulness and clear comprehension in all activities; (ii) avoiding unmindful people; (iii) associating with mindful people; and (iv) right resolution (i.e., a mind that “slants, slopes, and inclines” towards the establishing of mindfulness).

9“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfilment by development of the arisen enlightenment factor of discrimination of states.⁸⁶ Spk: There are seven other conditions for its arising: (i) interrogation (about the meaning of the aggregates, elements, sense bases, etc.); (ii) personal cleanliness; (iii) balancing the faculties (see Vism 129-30; Ppn 4:45-49); (iv) reflecting on the sphere of deep knowledge; (v-vii) avoiding unwise people, associating with wise people, and right resolution.

10“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfilment by development of the arisen enlightenment factor of energy.⁸⁷ Spk: Eleven other conditions are: (i) reflecting on the fearfulness of the plane of misery; (ii) seeing the benefits in arousal of energy; (iii) reflecting that one is following the path taken by all the Buddhas, etc.; (iv) reflecting on the need to honour the gifts of alms; (v-viii) reflecting on the greatness of the heritage, of the Master, of the lineage, and of one’s fellow monks; (ix-xi) avoiding lazy people, associating with energetic people, and right resolution.

11“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture? There are, bhikkhus, things that are the basis for the enlightenment factor of rapture: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfilment by development of the arisen enlightenment factor of rapture.⁸⁸ Spk: Eleven other conditions are: (i-vii) recollection of the Buddha, the Dhamma, the Saṅgha, virtue, generosity, the devas, and peace; (viii) avoiding coarse people; (ix) associating with refined people; (x) reflecting on inspiring suttas; and (xi) right resolution.

12“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity? There are, bhikkhus, tranquillity of body, tranquillity of mind: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquillity and for the fulfilment by development of the arisen enlightenment factor of tranquillity.⁸⁹ Spk: Seven other conditions are: (i) nutritious food; (ii) a congenial climate; (iii) the right posture; (iv) effort at neutrality; (v-vii) avoiding restless people, associating with calm people, and right resolution. [105]

13“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of nondispersal: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfilment by development of the arisen enlightenment factor of concentration.⁹⁰ Spk: Ten other conditions are: (i) personal cleanliness; (ii) balancing the faculties; (iii) skill in the sign (i.e., the meditation object); (iv-vi) exerting, restraining, and gladdening the mind at the right time for each; (vii) looking on with equanimity at the right time; (viii-x) avoiding unconcentrated people, associating with concentrated people, and right resolution. (The commentaries to the Satipaṭṭhāna Sutta add, as an eleventh factor, reflecting on the jhānas and the deliverances.)

14“And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity? There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity.⁹¹ Spk: Five other conditions are: (i) a detached attitude towards beings; (ii) a detached attitude towards formations (i.e., inanimate objects); (iii-v) avoiding possessive people, associating with equanimous people, and right resolution. All the enlightenment factors, after arising, reach “fulfilment by development” (bhāvanāya pāripūri) through the path of arahantship.

15(iii. The denourishment of the hindrances)⁹² Anāhāro nīvaraṇānaṁ. Spk gives an elaborate explanation of how to debilitate each hindrance. Again, I give merely the headings below. The full passage is translated in Soma, The Way of Mindfulness, pp. 155-67; see too Nyanaponika, The Five Mental Hindrances.

16“And what, bhikkhus, is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding? There is, bhikkhus, the sign of foulness: frequently giving careful attention to it is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding.⁹³ The sign of foulness (asubhanimitta), according to Spk, is one or another of the “ten foul objects,” i.e., a corpse in one of the ten stages of decomposition (see Vism 178-79; Ppn 6:1-11). In sutta usage, however, the perception of foulness (asubhasaññā) is explained as the contemplation of the thirty-one parts of the body (as at AN V 109,19-27, increased to thirty-two in Paṭis and the commentaries by the addition of the brain). Spk: Six things lead to the abandoning of sensual desire: (i) learning the foulness object, (ii) devotion to meditation on foulness; (iii) guarding the sense faculties; (iv) moderation in food; (v) good friendship; and (vi) suitable talk. Sensual desire, (temporarily) abandoned in these six ways, is fully abandoned by the path of arahantship. Spk-pṭ: This is said by taking sensual desire, according to the Abhidhamma method, to represent all greed (i.e., greed for existence as well as greed for sensual pleasures).

17“And what, bhikkhus, is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding? There is, bhikkhus, the liberation of mind through lovingkindness: frequently giving careful attention to it is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding.⁹⁴ Spk: The liberation of the mind through lovingkindness (mettācetovimutti) is absorption (= jhāna). Six things lead to abandoning ill will: (i) learning the lovingkindness object; (ii) devotion to meditation on lovingkindness; (iii) reflecting on one’s responsibility for one’s own actions; (iv) frequent consideration; (v) good friendship; and (vi) suitable talk. Ill will is fully abandoned by the path of nonreturning.

18“And what, bhikkhus, is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: frequently giving careful attention to them is the denourishment that prevents unarisen sloth and torpor [106] from arising and arisen sloth and torpor from increasing and expanding.⁹⁵ On the three elements of energy, see n. 60. Spk: Six things lead to the abandoning of sloth and torpor: (i) avoidance of overeating; (ii) change of postures; (iii) attending to the perception of light (see 51:20; V 278,29-32); (iv) dwelling out in the open; (v) good friendship; and (vi) suitable talk. Sloth and torpor are fully abandoned by the path of arahantship.

19“And what, bhikkhus, is the denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding? There is, bhikkhus, peacefulness of mind: frequently giving careful attention to it is the denourishment that prevents unarisen restlessness and remorse from arising and arisen restlessness and remorse from increasing and expanding.⁹⁶ Spk: Six things lead to the abandoning of restlessness and remorse: (i) much learning; (ii) investigation; (iii) familiarity with the Vinaya; (iv) association with mature people; (v) good friendship; and (vi) suitable talk. Restlessness is abandoned by the path of arahantship, remorse by the path of nonreturning.

20“And what, bhikkhus, is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: frequently giving careful attention to them is the denourishment that prevents unarisen doubt from arising and arisen doubt from increasing and expanding.⁹⁷ Spk: Six things lead to the abandoning of doubt: (i) much learning; (ii) investigation; (iii) familiarity with the Vinaya; (iv) resoluteness; (v) good friendship; and (vi) suitable talk. Doubt is fully abandoned by the path of stream-entry.

(iv. The denourishment of the enlightenment factors)

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

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

23“And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of energy from arising and the arisen enlightenment factor of energy from reaching fulfilment by development? [107] There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of energy from arising and the arisen enlightenment factor of energy from reaching fulfilment by development.

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

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

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

27“And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of equanimity from arising and the arisen enlightenment factor of equanimity from reaching fulfilment by development. There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of equanimity from arising and the arisen enlightenment factor of equanimity from reaching fulfilment by development.” [108]

52. A Method of Exposition

1Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthı̄ for alms. Then it occurred to them: “It is still too early to walk for alms in Sāvatthı̄. Let us go to the park of the wanderers of other sects.”

2Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: “Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: ‘Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.’ We too teach the Dhamma to our disciples thus: ‘Come, friends, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.’ So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?”⁹⁸ Spk says that the teachers of other sects do not have any original teachings on the five hindrances and the seven enlightenment factors. When they teach their own disciples they plagiarize the Buddha’s teachings on these topics. Gethin points out, however, that the sutta itself does not go as far as the commentary but only stresses the differences between the two modes of teaching (Buddhist Path to Awakening, p. 180).

3Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, “We shall learn the meaning of this statement in the presence of the Blessed One.”

4Then, when those bhikkhus had walked for alms in Sāvatthı̄ and had returned from the alms round, after their meal they approached the Blessed One. Having paid homage to him, they sat down to one side [109] and reported to him the entire discussion between those wanderers and themselves. [The Blessed One said:]

5“Bhikkhus, when wanderers of other sects speak thus, they should be asked: ‘Friends, is there a method of exposition by means of which the five hindrances become ten, and the seven factors of enlightenment become fourteen?’ Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Māra, and Brahmā, 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 Tathāgata or a disciple of the Tathāgata or one who has heard it from them. [110]

(i. The five become ten)

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

7“Whatever sensual desire there is for the internal is a hindrance; whatever sensual desire there is for the external is also a hindrance.⁹⁹ Spk: Sensual desire “for the internal” is desire for one’s own five aggregates; “for the external,” desire for the aggregates of others (and also, no doubt, for inanimate objects). Similarly below, ill will towards the internal might be understood as anger directed towards oneself, ill will towards the external as anger directed to other beings and to external conditions. The distinction between sloth and torpor is drawn at Vism 469 (Ppn 14:167): Sloth (thina) has the characteristic of “lack of driving power,” the function of removing energy, and manifestation as “sinking of the mind.” Torpor (middha) has the characteristic of unwieldiness, the function of smothering, and manifestation as nodding and sleep. Sloth can thus be understood as mental dullness, torpor as drowsiness. Restlessness (uddhacca) is disquietude or agitation, remorse (kukkucca) regret over faults of commission and omission. Doubt about the internal, according to Spk, is uncertainty regarding one’s own five aggregates (whether they are truly impermanent, etc.); doubt about the external is the “great doubt” (mahāvicikicchā) about eight matters (the Buddha, the Dhamma, the Saṅgha, and the training; the past, present, and future; and dependent origination).
Thus what is spoken of concisely as the hindrance of sensual desire becomes, by this method of exposition, twofold.

8“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.

9“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.

10“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.

11“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)

12“And what, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen?¹⁰⁰ The bifurcation of each enlightenment factor is also found at Vibh 228, modelled on the present sutta.

13“Whatever mindfulness there is of things internal is the enlightenment factor of mindfulness; whatever mindfulness there is of things external is also the enlightenment factor of mindfulness. Thus what is spoken of concisely as the enlightenment factor of mindfulness becomes, by this method of exposition, twofold. [111]

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

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

16“Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; whatever rapture there is without thought and examination is also the enlightenment factor of rapture.¹⁰¹ The former is the rapture of the first jhāna, the latter the rapture of the second jhāna. Thus what is spoken of concisely as the enlightenment factor of rapture becomes, by this method of exposition, twofold.

17“Whatever tranquillity of body there is, is the enlightenment factor of tranquillity; whatever tranquillity of mind there is, is also the enlightenment factor of tranquillity.¹⁰² Spk explains tranquillity of body (kāyappassaddhi) as the tranquillizing of distress in the three aggregates (feeling, perception, volitional formations), tranquillity of mind (cittappassaddhi ) as the tranquillizing of distress in the aggregate of consciousness. But see n. 61 above. Thus what is spoken of concisely as the enlightenment factor of tranquillity becomes, by this method of exposition, twofold.

18“Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; whatever concentration there is without thought and examination is also the enlightenment factor of concentration.¹⁰³ The former is the concentration of the first jhāna and the access to it; the latter, the concentration of the second jhāna and higher stages. Thus what is spoken of concisely as the enlightenment factor of concentration becomes, by this method of exposition, twofold.

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

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

[112]

53. Fire

1Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Sāvatthı̄ for alms ... (as in §52 down to:) ...¹⁰⁴ Quoted at Vism 130-31, 133 (Ppn 4:51, 57). Cp. AN III 375,18-22, which compares the balancing of the faculties to the tuning of a lute: for the pitch to be right the strings must be neither too tight nor too loose. [The Blessed One said:]

2“Bhikkhus, when wanderers of other sects speak thus, they should be asked: ‘Friends, when the mind becomes sluggish, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion? Then, friends, when the mind becomes excited, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?’ Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Māra, and Brahmā, 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 Tathāgata or a disciple of the Tathāgata or one who has heard it from them.

(i. The sluggish mind: untimely)

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

4“Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws wet grass, wet cowdung, and wet timber into it, [113] sprays it with water, and scatters soil over it, would he be able to make that small fire flare up?”

5“No, venerable sir.”

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

(ii. The sluggish mind: timely)

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

8“Suppose, bhikkhus, a man wants to make a small fire flare up. 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 make that small fire flare up?”

9“Yes, venerable sir.”

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

(iii. The excited mind: untimely)

11“On an occasion, bhikkhus, when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, [114] and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things.

12“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?”

13“No, venerable sir.”

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

(iv. The excited mind: timely)

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

16“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?”

17“Yes, venerable sir.”

18“So too, bhikkhus, on an occasion when the mind becomes excited, [115] it is timely to develop the enlightenment factor of tranquillity, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things.

19“But mindfulness, bhikkhus, I say is always useful.”¹⁰⁵ Spk: It is desirable everywhere, like salt and a versatile prime minister. Just as salt enhances the flavour of all curries, and just as a versatile prime minister accomplishes all the tasks of state, so the restraining of the excited mind and the exerting of the sluggish mind are all achieved by mindfulness, and without mindfulness this could not be done. See too Vism 130,15-20 (Ppn 4:49).

54. Accompanied by Lovingkindness

1On one occasion the Blessed One was dwelling among the Koliyans, where there was a town of the Koliyans named Haliddavasana.¹⁰⁶ Quoted at Vism 324,9-15 (Ppn 9:119), which calls it the Haliddavasana Sutta. Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them: “It is still too early to walk for alms in Haliddavasana. Let us go to the park of the wanderers of other sects.”

2Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: “Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: ‘Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and dwell pervading one quarter with a mind imbued with lovingkindness, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with lovingkindness, [116] vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with compassion, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without hostility, without ill will. Dwell pervading one quarter with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.’

3“We too, friends, teach the Dhamma to our disciples thus: ‘Come, friends, abandon the five hindrances … (all as above) … dwell pervading the entire world with a mind imbued with lovingkindness … compassion ... altruistic joy ... equanimity … without ill will.’ So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, [117] regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?”¹⁰⁷ Spk refers back to its comment recorded in n. 98. The other sects, according to Spk, do not have any original teachings on the abandonment of the five hindrances or the development of the divine abodes but plagiarize them from the Buddha.

4Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, “We shall learn the meaning of this statement in the presence of the Blessed One.”

5Then, when those bhikkhus had walked for alms in Haliddavasana and had returned from the alms round, after their meal they approached the Blessed One. Having paid homage to him, they sat down to one side and reported to him the entire discussion between those wanderers and themselves. [118] [The Blessed One said:]

6“Bhikkhus, when wanderers of other sects speak thus, they should be asked: ‘Friends, how is the liberation of the mind by lovingkindness developed? What does it have as its destination, its culmination, its fruit, its final goal?¹⁰⁸ Kiṁgatikā kiṁparamā kiṁphalā kiṁpariyosānā. How is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal?’ Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Māra, and Brahmā, 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 Tathāgata or a disciple of the Tathāgata or one who has heard it from them. [119]

7“And how, bhikkhus, is the liberation of the mind by lovingkindness developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by lovingkindness … the enlightenment factor of equanimity accompanied by lovingkindness, based upon seclusion, dispassion, and cessation, maturing in release.¹⁰⁹ This conjunction of the enlightenment factors with the four divine abodes is unusual. On their own momentum the divine abodes lead to rebirth in the brahmā world rather than to Nibbāna (see MN II 82,24-27, II 207-8, AN II 128-29). When integrated into the structure of the Buddha’s path, however, they can be used to generate concentration of sufficient strength to serve as a basis for insight, which in turn brings enlightenment. A striking instance is at MN I 351,18-352,2. Spk: The monk develops the three jhānas based on lovingkindness, then takes this as a basis for developing insight and attains arahantship. The enlightenment factors are developed by insight and the path. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein. If he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive,’ he dwells perceiving the unrepulsive therein. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive and in the repulsive,’ he dwells perceiving the repulsive therein. If he wishes: ‘May I dwell perceiving the unrepulsive in the repulsive and in the unrepulsive,’ he dwells perceiving the unrepulsive therein. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending. ¹¹⁰ At AN III 169-170, this practice is discussed more fully, with reference to the benefits of each contemplation. At DN III 112,25-13,10 it is called a “spiritual power which is taintless, acquisitionless, and noble” (ayaṁ iddhi anāsavā anupadhikā ariyā), and Paṭis II 212-13 calls it “the noble ones’ spiritual power” (ariyiddhi); further explanation is given at Vism 381-82 (Ppn 12:36-38). The following is condensed from Spk: (i) to perceive the repulsive in the unrepulsive (appaṭikkūle paṭikkūlasaññī) one pervades an unrepulsive object (e.g., a sensually attractive person) with the idea of foulness or attends to it as impermanent; (ii) to perceive the unrepulsive in the repulsive (paṭikkūle appaṭikkūlasaññī ) one pervades a repulsive object (e.g., a hostile person) with lovingkindness or attends to it as elements; (iii) and (iv) simply extend the first two modes of perception to both types of objects conjointly; and (v) is self-explanatory. Or else he enters and dwells in the deliverance of the beautiful. Bhikkhus, the liberation of mind by lovingkindness has the beautiful as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.¹¹¹ Spk: This teaching is brought in for one who is unable to reach arahantship after exploring formations based on jhāna through lovingkindness. Spk explains idhapaññassa as if it were a bahubbīhi compound meaning “one of mundane wisdom” (lokiyapaññassa); the expression also occurs at Dhp 375b and AN V 300,14. Mp V 78,10-11 explains it as “wisdom in regard to this teaching” (imasmiṁ sāsane paññā), which sounds more convincing than Spk’s gloss.
In the commentaries the four divine abodes are regarded as practices that lead to form-sphere jhāna (see Vism 111,15-16; Ppn 3:107). While the Nikāyas do not draw explicit connections between the divine abodes and levels of jhāna, in several places they describe the divine abodes as means to rebirth in the brahmā world or the form realm (see n. 109). Thus Spk is compelled to give a laboured explanation of the puzzling stipulations made here about the “upper limit” of each meditation subject, particularly in regard to the formless attainments; the passage is also at Vism 324-25 (Ppn 9:120-23). In brief: (i) one who abides in lovingkindness can easily apply his mind to a beautiful colour kasiṇa and quickly attain the beautiful liberation (i.e., jhāna based on a colour kasiṇa); (ii) one who abides in compassion recognizes the danger in form and thus develops the base of the infinity of space, which is the escape from form; (iii) one who abides in altruistic joy apprehends the joyful consciousness of beings and thus easily enters the base of the infinity of consciousness; and (iv) one who abides in equanimity is skilled in diverting his mind from pleasure and pain, and thus can easily divert it to the absence of any concrete entity in the base of nothingness.

8“And how, bhikkhus, is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by compassion … the enlightenment factor of equanimity accompanied by compassion, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein…. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending. Or else, with the complete transcendence of perceptions of forms, with the passing away of perceptions of sensory impingement, with nonattention to perceptions of diversity, aware that ‘space is infinite,’ he enters and dwells in the base of the infinity of space. [120] Bhikkhus, the liberation of mind by compassion has the base of the infinity of space as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.

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

10“And how, bhikkhus, is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by equanimity … the enlightenment factor of equanimity accompanied by equanimity, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: ‘May I dwell perceiving the repulsive in the unrepulsive,’ he dwells perceiving the repulsive therein…. If he wishes: ‘Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,’ then he dwells therein equanimously, mindful and clearly comprehending. [121] Or else, by completely transcending the base of the infinity of consciousness, aware that ‘there is nothing,’ he enters and dwells in the base of nothingness. Bhikkhus, the liberation of mind by equanimity has the base of nothingness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation.”

55. Saṅgārava

1At Sāvatthı̄.¹¹² The sutta is also at AN III 230-36, but without the last paragraph on the enlightenment factors. See too Ja No. 185 (II 99-101). Then the brahmin Saṅgārava approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One:

2“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)

3“Brahmin, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one does not understand as it really is the escape from arisen sensual lust,¹¹³ Spk applies the idea of the threefold escape (nissaraṇa) to each hindrance: by suppression (vikkhambhananissaraṇa) through jhāna; in a particular respect (tadaṅga-) through insight; and by eradication (samuccheda-) through the path. Thus: (i) sensual desire is suppressed by the first jhāna based on foulness and eradicated by the path of arahantship (since kāmacchanda is here interpreted widely enough to include desire for any object, not only for sensual pleasures); (ii) ill will is suppressed by the first jhāna based on lovingkindness and eradicated by the path of nonreturning; (iii) sloth and torpor are suppressed by the perception of light (i.e., visualization of a bright light, like the disc of the sun or the full moon) and eradicated by the path of arahantship; (iv) restlessness and remorse are suppressed by serenity, remorse is eradicated by the path of nonreturning and restlessness by the path of arahantship; and (v) doubt is suppressed by the defining of phenomena (dhammavavatthāna ; see Vism 587-89; Ppn 18:3-8) and eradicated by the path of stream-entry. on that occasion one neither knows nor sees as it really is one’s own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited.

4“Suppose, brahmin, there is a bowl of water 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 neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sensual lust … [122] … 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.

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

6“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.

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

8“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, [123] 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.

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

10“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.

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

12“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. [124] 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.

13“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)

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

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

16“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.

17“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. [125] 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.

18“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.

19“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.

20“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.

21“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.

22“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.

23“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. [126]

24“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.

25“These seven factors of enlightenment, brahmin, are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction … The enlightenment factor of equanimity is a nonobstruction.… These seven factors of enlightenment are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation.”

26When this was said, the brahmin Saṅgārava said to the Blessed One: “Magnificent, Master Gotama!… From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”

56. Abhaya

1Thus have I heard. On one occasion the Blessed One was dwelling at Rājagaha on Mount Vulture Peak. Then Prince Abhaya approached the Blessed One, paid homage to him, sat down to one side, and said to him:¹¹⁴ Prince Abhaya was a son of King Bimbisāra, though not the crown prince.

2“Venerable sir, Pūraṇa Kassapa says: ‘There is no cause or condition for lack of knowledge and vision; lack of knowledge and vision is without cause or condition. There is no cause or condition for knowledge and vision; knowledge and vision are without cause or condition.’¹¹⁵ See III, n. 92. What does the Blessed One say about this?”

3“There is, prince, a cause and condition for lack of knowledge and vision; lack of knowledge and vision is with cause and condition. [127] There is a cause and condition for knowledge and vision; knowledge and vision are with cause and condition.”

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

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

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

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

7“What is this Dhamma exposition called, venerable sir?”

8“These are called the hindrances, prince.”

9“Surely they are hindrances, Blessed One! Surely they are hindrances, Fortunate One! One overcome by even a single hindrance would not know and see things as they really are, not to speak of one overcome by the five hindrances.

(ii. The cause of knowledge and vision)

10“But, venerable sir, what is the cause and condition for knowledge and vision? How is it that knowledge and vision are with cause and condition?” [128]

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

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

13“What is this Dhamma exposition called, venerable sir?”

14“These are called the factors of enlightenment, prince.”

15“Surely they are factors of enlightenment, Blessed One! Surely they are factors of enlightenment, Fortunate One! One who possesses even a single factor of enlightenment would know and see things as they really are, not to speak of one who possesses the seven factors of enlightenment. The bodily fatigue and the mental fatigue that I experienced from climbing Mount Vulture Peak have subsided. I have made the breakthrough to the Dhamma.”¹¹⁶ This, in effect, is a declaration that he has attained stream-entry. [129]

(i. Of great fruit)

1At Sāvatthı̄. “Bhikkhus, when the perception of a skeleton is developed and cultivated, it is of great fruit and benefit.¹¹⁷ The skeleton (aṭṭhika) is one of the ten meditation subjects on foulness (asubhakammaṭṭhāna) mentioned at Vism 178-79 (Ppn 6:1-11). So too the corpses listed below at 46:58-61: the worm-invested (puḷuvaka), the livid (vinīlaka), the fissured (vicchiddaka), and the bloated (uddhumātaka). Each becomes associated with the enlightenment factors when the concentration it induces is made a basis for developing insight and arriving at the supramundane path.

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

(ii. One of two fruits)

3“Bhikkhus, when the perception of a skeleton is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging,¹¹⁸ Sati vā upādisese. Spk glosses: gahaṇasese upādānasese vijjamānamhi ; “(if there is) a remainder of grasping, a remainder of clinging, existing.” Upādisesa is found in two technical senses: (i) when contrasted with aññā, final knowledge, it means a residue of defilements, the minimum residue that the nonreturner must eliminate to attain arahantship; and (ii) in relation to Nibbāna, it denotes the five aggregates, which persist until the arahant expires. Nibbāna as experienced by the arahant during life is called the saupādisesanibbānadhātu , “the Nibbāna element with a residue (= the five aggregates) remaining”; as attained at his death it is the anupādisesanibbānadhātu, “the Nibbāna element without residue remaining.” The commentaries take upādi in this context to mean what is clung to (upādīyati). Although I translate upādisesa in the present passage as “residue of clinging,” I do so simply for the sake of clarity, not because I am convinced that upādi actually stands for upādāna. The whole expression may simply be an idiom meaning “an (unspecified) residue.” At MN II 257,1 foll., saupādisesa and anupādisesa are used in relation to the noxious matter left behind in a wound, and in that context “clinging” in any sense is irrelevant. It is possible the expression was a current medical idiom to which the Buddha simply ascribed a new meaning.
the state of nonreturning.

4“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton … he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of nonreturning.” [130]

(iii. Great good)

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

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

(iv. Security from bondage)

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

8“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)

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

10“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.) [131]

(vi. Dwelling in comfort)

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

12“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, §§58–76, is to be elaborated in accordance with the sixfold method of §57.)

58. The Worm-Infested

1“Bhikkhus, when the perception of a worm-infested corpse is developed ...”

59. The Livid

1“Bhikkhus, when the perception of a livid corpse is developed ...”

60. The Fissured

1“Bhikkhus, when the perception of a fissured corpse is developed …”

61. The Bloated

1“Bhikkhus, when the perception of a bloated corpse is developed …”

62. Lovingkindness

1“Bhikkhus, when lovingkindness is developed ...”

63. Compassion

1“Bhikkhus, when compassion is developed ...”

64. Altruistic Joy

1“Bhikkhus, when altruistic joy is developed ...”

65. Equanimity

1“Bhikkhus, when equanimity is developed ...” [132]

66. Breathing

1“Bhikkhus, when mindfulness of breathing is developed …”

1“Bhikkhus, when the perception of foulness ...”

68. Death

1“Bhikkhus, when the perception of death ...”

69. Repulsiveness of Food

1“Bhikkhus, when the perception of the repulsiveness of food ...”

70. Nondelight

1“Bhikkhus, when the perception of nondelight in the entire world …”

71. Impermanence

1“Bhikkhus, when the perception of impermanence …”

72. Suffering

1“Bhikkhus, when the perception of suffering in the impermanent ...” [133]

73. Nonself

1^“Bhikkhus, when the perception of nonself in what is suffering ...”

74. Abandonment

1“Bhikkhus, when the perception of abandonment ...”

75. Dispassion

1“Bhikkhus, when the perception of dispassion ...”

76. Cessation

(i. Of great fruit)

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

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

(ii. One of two fruits)

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

4“And how, bhikkhus, is the perception of cessation developed…?”

(iii–vi. Great good, etc.)

5“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. [134]

6“And how does it do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation … he develops the enlightenment factor of equanimity accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of cessation is developed and cultivated so that it leads to great good … to great security from bondage … to a great sense of urgency … to dwelling in great comfort.”

7“Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the seven factors of enlightenment slants, slopes, and inclines towards Nibbāna.

8“And how, bhikkhus, does a bhikkhu develop and cultivate the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbāna? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. 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 Nibbāna.”

9(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92–102.) [135]

10Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.

11“Bhikkhus, whatever beings there are—whether those without feet or those with two feet or those with four feet or those with many feet—…”

(To be elaborated by way of the factors of enlightenment parallel to 45:139–48.)

12Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.

13“Bhikkhus, just as whatever strenuous deeds are done ...”

14(To be elaborated parallel to 45:149–60.) [136]

15Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.

16“Bhikkhus, there are these three searches. What three? The search for sensual pleasures, the search for existence, the search for a holy life….”

(To be elaborated parallel to 45:161–70.)

17Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.

18“Bhikkhus, there are these four floods. What four? The flood of sensuality, the flood of existence, the flood of views, the flood of ignorance….”

(To be elaborated parallel to 45:171–79.)

130. Higher Fetters

1“Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, [137] ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.

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

3Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.

1“Bhikkhus, just as the river Ganges slants ... towards the east, so too a bhikkhu … inclines towards Nibbāna.

2“And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way that a bhikkhu … inclines towards Nibbāna.” [138]

132–142. Slanting to the East, Etc.

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

3Six about slanting to the east
And six about slanting to the ocean.
These two sixes make up twelve:
Thus the subchapter is recited.

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

4Tathāgata, footprint, roof peak,
Roots, heartwood, jasmine,
Monarch, the moon and sun,
Together with the cloth as tenth.

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

5Strenuous, seeds, and nāgas,
The tree, the pot, the spike,
The sky, and two on clouds,
The ship, guest house, and river.

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

6Searches, discriminations, taints,
Kinds of existence, threefold suffering,
Barrenness, stains, and troubles,
Feelings, craving, and thirst.

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

184. Higher Fetters

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

2“What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion … which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal … which slants, slopes, and inclines towards Nibbāna. These seven factors of enlightenment, bhikkhus, are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”¹²¹ I follow the method of Ee, which ends with 175. Apparently three repetitions of the entire series should be understood for each of the three ways of describing the enlightenment factors. Here the other two methods—“the Deathless as its ground” series and the “slants towards Nibbāna” series—are mentioned only in the last sutta. [140]

3Floods, bonds, kinds of clinging,
Knots, and underlying tendencies,
Cords of sensual pleasure, hindrances,
Aggregates, fetters lower and higher.

[141]