Chapter 2 Bojjhanga Samyutta (On the factors of enlightenment)
SN 46.1 Himavanta Sutta: The Himalayas
At Savatthi. "Bhikkhus, based upon the Himalayas, the king of mountains, the nagas nurture their bodies and acquire strength. 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. "And how does a bhikkhu, based upon virtue, established upon virtue, develop the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops the enlightenment factor of discrimination of states ... the enlightenment factor of energy ... the enlightenment factor of rapture ... the enlightenment factor of tranquility ... 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."
(Dragons nurture their strength in the Himalayas, then enter the rivers and reach the ocean. So too, a monk nurtures ethics and then develops the seven awakening factors.)
SN 46.2 Kāya Sutta: The Body
(i. The nutriments for the hindrances)
At Savatthi. "Bhikkhus, just as this body, sustained by nutriment subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment."
"And what, bhikkhus, is the nutriment for the arising of un-arisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: frequently giving careless attention to it is the nutriment for the arising of un-arisen sensual desire and for the increase and expansion of arisen sensual desire."
"And what, bhikkhus, is the nutriment for the arising of un-arisen 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 un-arisen ill will and for the increase and expansion of arisen ill will. "
"And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: frequently giving careless attention to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor. "
"And what, bhikkhus, is the nutriment for the arising of un-arisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, unsettledness of mind: frequently giving careless attention to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse. "
"And what, bhikkhus, is the nutriment for the arising of un-arisen doubt and for the increase and expansion of arisen doubt? There are, bhikkhus, things that are the basis for doubt: frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt. "
"Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the five hindrances, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment. "
(ii. The nutriments for the enlightenment factors)
"Bhikkhus, just as this body, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too the seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment. "
"And what, bhikkhus, is the nutriment for the arising of the un-arisen enlightenment factor of mindfulness and for the fulfillment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: frequently giving careful attention to them is the nutriment for the arising of the un-arisen enlightenment factor of mindfulness and for the fulfillment by development of the arisen enlightenment factor of mindfulness. "
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfillment 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 un-arisen enlightenment factor of discrimination of states and for the fulfillment by development of the arisen enlightenment factor of discrimination of states. "
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfillment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion:60 frequently giving careful attention to them is the nutriment for the arising of the un-arisen enlightenment factor of energy and for the fulfillment by development of the arisen enlightenment factor of energy. And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfillment 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 fulfillment by development of the arisen enlightenment factor of rapture. "
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquility and for the fulfillment by development of the arisen enlightenment factor of tranquility? There are, bhikkhus, tranquility of body, tranquility of mind: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquility and for the fulfillment by development of the arisen enlightenment factor of tranquility. "
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfillment by development of the arisen enlightenment factor of concentration? There are, bhikkhus, the sign of serenity, the sign of non-dispersal: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfillment by development of the arisen enlightenment factor of concentration."
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfillment 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 fulfillment by development of the arisen enlightenment factor of equanimity. "
"Just as this body, bhikkhus, sustained by nutriment, subsists in dependence on nutriment and does not subsist without nutriment, so too these seven factors of enlightenment, sustained by nutriment, subsist in dependence on nutriment and do not subsist without nutriment."
(Just as the body depends on food, the awakening factors depend on nutriment. The Buddha gives specific conditions for each of the factors.)
SN 45.3 Sīla Sutta: Virtue
"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. "
"Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfillment by development in the bhikkhu."
"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 fulfillment by development in the bhikkhu."
"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 fulfillment by development in the bhikkhu. "
"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 fulfillment by development in the bhikkhu."
"For one whose mind is uplifted by rapture the body become tranquil and the mind becomes tranquil. Whenever, bhikkhus s 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 tranquility is aroused by the bhikkhu' on that occasion the bhikkhu develops the enlightenment factor of tranquility; on that occasion the enlightenment factor of tranquility comes to fulfillment by development in the bhikkhu."
"For one whose body is tranquil and who is happy the mind becomes concentrated. 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 fulfillment by development in the bhikkhu. "
"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 fulfillment by development in the bhikkhu. "
"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? "
"One attains final knowledge early in this very life. " If one does not attain final knowledge early in this very life, then one attains final knowledge at the time of death. If one does not attain final knowledge early in this very life or at the time of death, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana in the interval."
"If one does not attain final knowledge early in this very life ... or become an attainer of Nibbana in the interval, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana upon landing. "If one does not attain final knowledge early in this very life . . . . .. or become an attainer of Nibbana upon landing, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana without exertion."
"If one does not attain final knowledge early in this very life ... or become an attainer of Nibbana without exertion, then with the utter destruction of the five lower fetters one becomes an attainer of Nibbana with exertion. "
"If one does not attain final knowledge early in this very life ... or become an attainer of Nibbana with exertion, then with the utter destruction of the five lower fetters one becomes one bound upstream, heading towards the Akanittha realm. "
"When, bhikkhus, the seven factors of enlightenment have been developed and cultivated in this way, these seven fruits and benefits may be expected."
(Here the awakening factors are described in the context of hearing the teachings and reflecting on them. This leads to full enlightenment, or at least to some lesser attainment.)
SN 46.4 Vattha Sutta: Clothes
On one occasion the Venerable Sariputta was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. There the Venerable Sariputta addressed the bhikkhus thus: "Friends, bhikkhus!" "Friend," they replied.
The Venerable Sariputta said this: "Friends, there are these seven factors of enlightenment. What seven? The enlightenment factor of mindfulness, the enlightenment factor of discrimination of states, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquility, the enlightenment factor of concentration, the enlightenment factor of equanimity. These are the seven factors of enlightenment."
"Whichever of these seven factors of enlightenment I want to dwell in during the morning, I dwell in that factor of enlightenment during the morning. Whichever I want to dwell in during the middle of the day, I dwell in that factor of enlightenment during the middle of the day. Whichever I want to dwell in during the evening, I dwell in that factor of enlightenment during the evening. "
"If, friends, it occurs to me, '[Let it be] the enlightenment factor of mindfulness,' it occurs to me, 'It's measureless'; it occurs to me, 'It's fully perfected.' While it persists, I understand, 'It persists.' If it abates in me, I understand, 'It has abated in me for a particular reason.' ..."
"If, friends, it occurs to me, '[Let it be] the enlightenment factor of equanimity,' it occurs to me, 'It's measureless'; it occurs to me 'It's fully perfected.' While it persists, I understand, 'It persists. : But if it abates in me, I understand, 'It has abated in me for a particular reason.' "
"Suppose, friends, a king or a royal minister had a wardrobe full of differently colored clothes. Whatever suit he might want to wear in the morning he would wear in the morning. Whatever suit he might want to wear during the middle of the day he would wear during the middle of the day. Whatever suit he might want to wear in the evening he would wear in the evening. So too, friends, whichever of these seven factors of enlightenment I want to dwell in during the morning ... during the middle of the day ... during the evening, I dwell in that factor of enlightenment during the evening. "
"If, friends, it occurs to me, '[Let it be] the enlightenment factor of mindfulness' ... (all as above) ... I understand, 'It has abated in me for a particular reason.'"
(The various awakening factors can be donned at different times of the day, like a man who puts on bright colored clothes whenever he wants.)
SN 46.5 Bhikkhu Sutta: A Bhikkhu
At Savatthi. 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?"
"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."
(They’re called awakening factors because they lead to awakening.)
SN 46.6 Kuṇḍaliya Sutta: Kundaliya
On one occasion the Blessed One was dwelling at Saketa in the Deer Park at the Anjana Grove. Then the wanderer Kundaliya 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: "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]. But what is the benefit that Master Gotama lives for?"
"Kundaliya, the Tathagata lives for the benefit and fruit of true knowledge and liberation." "But, Master Gotama, what things, when developed and cultivated, fulfill true knowledge and liberation?" "The seven factors of enlightenment, Kundaliya, when developed and cultivated, fulfill true knowledge and liberation."
"But, Master Gotama, what things, when developed and cultivated, fulfill the seven factors of enlightenment?" "The four establishments of mindfulness, Kundaliya, when developed and cultivated, fulfill the seven factors of enlightenment."
"But, Master Gotama, what things, when developed and cultivated, fulfil the four establishments of mindfulness?" "The three kinds of good conduct, Kundaliya, when developed and cultivated, fulfill the four establishments of mindfulness."
"But, Master Gotama, what things, when developed and cultivated, fulfill the three kinds of good conduct?" "Restraint of the sense faculties, Kundaliya, when developed and cultivated, fulfills the three kinds of good conduct."
"And how, Kundaliya, is restraint of the sense faculties developed and cultivated so that it fulfills the three kinds of good conduct? Here, KundaIiya, 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. His body is steady and his mind is steady, inwardly well composed and well liberated."
"Further, Kundaliya, having heard an agreeable sound with the ear ... having smelt an agreeable odor with the nose . . . having savored an agreeable taste with the tongue ... having felt an agreeable tactile object with the body ... having cognized an agreeable mental phenomenon with the mind, a bhikkhu does not long for it, or become excited by it, or generate lust for it. But having cognized a disagreeable mental phenomenon with the mind, he is not dismayed by it, not daunted, not dejected, without ill will. His body is steady and his mind is steady, inwardly well composed and well liberated. "
"When, Kundaliya, after he has seen a form with the eye, a bhikkhu's body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable forms; when, after he has heard a sound with the ear ... smelt an odor with the nose ... savored a taste with the tongue ... felt a tactile object with the body ... cognized a mental phenomenon with the mind, a bhikkhu's body is steady and his mind is steady, inwardly well composed and well liberated in regard to both agreeable and disagreeable mental phenomena, then his restraint of the sense faculties has been developed and cultivated in such a way that it fulfills the three kinds of good conduct. "
"And how, Kundaliya, are the three kinds of good conduct developed and cultivated so that they fulfill the four establishments of mindfulness? Here, Kundaliya, having abandoned bodily misconduct, a bhikkhu develops good bodily conduct; having abandoned verbal misconduct, he develops good verbal conduct; having abandoned mental misconduct, he develops good mental conduct. It is in this way that the three kinds of good conduct are developed and cultivated so that they fulfill the four establishments of mindfulness. "
"And how, Kundaliya, are the four establishments of mindfulness developed and cultivated so that they fulfill the seven factors of enlightenment? Here, Kundaliya, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending and mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating 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 fulfill the seven factors of enlightenment. "
"And how, Kundaliya, are the seven factors of enlightenment developed and cultivated so that they fulfill true knowledge and liberation? Here, Kundaliya, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release .... 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 fulfill true knowledge and liberation."
When this was said, the wanderer Kundaliya 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 Sangha. From today let Master Gotama remember me as a lay follower who has gone for refuge for life."
(The wanderer Kuṇḍaliya points out that some ascetics argue for the sake of winning debates. But the Buddha says his path is for the sake of liberation. Kuṇḍaliya asks what leads to liberation, and the Buddha traces a sequence of conditions back to sense restraint.) SN 46.7 Kūṭāgāra Sutta: The Peaked House
"Bhikkhus, just as all the rafters of a peaked house slant, slope, and incline towards the roof peak, so too, when a bhikkhu develops and cultivates the seven factors of enlightenment, he slants, slopes, and inclines towards Nibbana. And how is this so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release .... 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 Nibbana."
(The awakening factors lead to extinguishment, like rafters holding up the roof peak.)
SN 46.8 Upavāna Sutta: Upavana
On one occasion the Venerable Upavana and the Venerable Sariputta were dwelling at Kosambi in Ghosita's Park. Then, in the evening, the Venerable Sariputta emerged from seclusion and approached the Venerable Upavana. He exchanged greetings with the Venerable Upavana and, when they had concluded their greetings and cordial talk, he sat down to one side and said to him:
"Friend Upavana, can a bhikkhu know for himself: 'By careful attention the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort'?"
"A bhikkhu can know this for himself, friend Sariputta. When arousing the enlightenment factor of mindfulness, friend, a bhikkhu understands: 'My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energy has been aroused. I attend as a matter of vital concern, not sluggishly' ... When arousing the enlightenment factor of equanimity, he understands: 'My mind is well liberated; I have uprooted sloth and torpor and thoroughly removed restlessness and remorse. My energy has been aroused. I attend as a matter of vital concern, not sluggishly: ''It is in this way, friend, that a bhikkhu can know for himself: 'By careful attention the seven factors of enlightenment have been fully perfected by me in such a way that they lead to dwelling in comfort."'
(Sāriputta asks Upavāṇa how one can reflect and see the awakening factors in oneself.) SN 46.9 Paṭhamauppanna Sutta Arisen (or Arising) (1)
"Bhikkhus, these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. These seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathagata, an Arahant, a Perfectly Enlightened One."
(The eightfold path does not rise apart from a Realized One.)
SN 46.10 Dutiyauppanna Sutta: Arisen (or Arising) (2)
"Bhikkhus, these seven factors of enlightenment, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What seven? The enlightenment factor of mindfulness ... 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."
(The eightfold path does not rise apart from a Holy One’s training.)
SN 46.11 Pāṇa Sutta: Living Beings
"Bhikkhus, whatever living beings there are which assume the four postures-sometimes walking, sometimes standing, sometimes sitting, sometimes lying down-all assume the four postures based upon the earth, established upon the earth. So too, based upon virtue, established upon virtue, a bhikkhu develops and cultivates the seven factors of enlightenment. "
"And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release .... 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."
(Just as living creatures are based on the earth, the awakening factors are based on ethics.)
SN 46.12 Paṭhamasūriyūpama Sutta: The Simile of the Sun (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. "
"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, that a bhikkhu who has a good friend develops and cultivates the seven factors of enlightenment."
(Just as the dawn precedes the sun, good friendship precedes the awakening factors.)
SN 46.13 Dutiyasūriyūpama Sutta: The Simile of the Sun (2) "Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, bhikkhus, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, careful attention. When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment. "
"And how does a bhikkhu who is accomplished in careful attention develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release .... 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."
(Just as the dawn precedes the sun, proper attention precedes the awakening factors.)
SN 46.14 Paṭhamagilāna Sutta: Ill
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Mahakassapa was dwelling in the Pipphali Cave- sick, afflicted, gravely ill. Then, in the evening, the Blessed One emerged from seclusion and approached the Venerable Mahakassapa. He sat down in the appointed seat and said to the Venerable Mahakassapa: "I hope you are bearing up, Kassapa, I hope you are getting better. I hope that your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned."
"Venerable sir, I am not bearing up, 1 am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned."
"These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbana. What seven? The enlightenment factor of mindfulness has been rightly expounded by me; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbana ... . The enlightenment factor of equanimity has been rightly expounded by me; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbana. These seven factors of enlightenment, Kassapa, have been rightly expounded by me; when developed and cultivated, they lead to direct knowledge, to enlightenment, to Nibbana."
"Surely, Blessed One, they are factors of enlightenment! Surely, Fortunate One, they are factors of enlightenment! " This is what the Blessed One said. Elated, the Venerable Mahakassapa delighted in the Blessed One's statement. And the Venerable Mahakassapa recovered from that illness In such a way the Venerable Mahakassapa was cured of his illness.
(When Mahākassapa was sick, the Buddha taught him the awakening factors, inspiring him to a swift recovery.)
SN 46.15 Dutiyagilāna Sutta: Ill (2)
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Mahamoggallana was dwelling on Mount Vulture Peak-sick, afflicted, gravely ill. Then, in the evening, the Blessed One emerged from seclusion and approached the Venerable Mahamoggallana . . . (all as above, with the change of names being the only difference) ... In such a way the Venerable Mahamoggallana was cured of his illness.
(When Mahāmoggallāna was sick, the Buddha taught him the awakening factors, inspiring him to a swift recovery.)
SN 46.16 Tatiyagilāna Sutta: Ill (3)
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Blessed One was sick, afflicted, gravely ill. Then the Venerable Mahacunda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to the Venerable Mahacunda: "Recite the factors of enlightenment, Cunda."
"These seven factors of enlightenment, venerable sir, have been rightly expounded by the Blessed One; when developed and cultivated, they lead to direct knowledge, to enlightenment to Nibbana. What seven? The enlightenment factor of mindfulness has been rightly expounded by the Blessed One; when developed and cultivated, it leads to direct knowledge, to enlightenment, to Nibbana .... 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 Nibbana. 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 Nibbana."
"Surely, Cunda, they are factors of enlightenment! Surely, Cunda, they are factors of enlightenment!" This is what the Venerable Mahacunda said. The Teacher approved. And the Blessed One recovered from that illness. In such a way the Blessed One was cured of his illness.
(When the Buddha was sick, Mahācunda taught him the awakening factors, inspiring him to a swift recovery.)
SN 46.17 Pāraṅgama Sutta: Going Beyond
"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."
(The verses attached to this sutta are identical with those at 45:34 above.)
(The awakening factors lead from the near to the far shore.)
SN 46.18 Viraddha Sutta: Neglected
"Bhikkhus, those who have neglected the seven factors of enlightenment have neglected the noble path leading to the complete destruction of suffering. Those who have undertaken the seven factors of enlightenment have undertaken the noble path leading to the complete destruction of suffering. What seven? The enlightenment factor of mindfulness .. , the enlightenment factor of equanimity. "
"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."
(Those who neglect the awakening factors neglect the path to the end of suffering.)
SN 46.19 Ariya Sutta: Noble
"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."
(The awakening factors are noble and emancipating.)
SN 46.20 Nibbidā Sutta: Revulsion
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to utter revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbana. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. These seven factors of enlightenment ... lead to Nibbana."
(The awakening factors lead to disenchantment.)
SN 46.21 Bodhāya Sutta: To Enlightenment
Then 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?"
"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."
(They’re called awakening factors because they lead to awakening.)
SN 46.22 Bojjhaṅgadesanā Sutta: A Teaching
"Bhikkhus, I will teach you the seven factors of enlightenment Listen to that. . . . . And what, bhikkhus, are the seven factors of enlightenment? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. These are the seven factors of enlightenment."
(A simple statement on the awakening factors.)
SN 46.23 Ṭhāniya Sutta: A Basis
"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, un-arisen ill will arises and arisen ill will increases and expands. By frequently giving attention to things that are a basis for sloth and torpor, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand. By frequently giving attention to things that are a basis for restlessness and remorse, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand. By frequently giving attention to things that are a basis for doubt, unarisen doubt arises and arisen doubt increases and expands. "
"Bhikkhus, by frequently giving attention to things that are a basis for the enlightenment factor of mindfulness, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness comes to fulfillment 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 fulfillment by development."
(Frequently focusing on things tends to promote similar qualities, whether good (awakening factors) or bad (hindrances).)
SN 46.24 Ayonisomanasikāra Sutta: Careless Attention
"Bhikkhus, when one attends carelessly, unarisen sensual desire arises and arisen sensual desire increases and expands; when one attends carelessly, unarisen ill will arises and arisen ill will increases and expands; when one attends carelessly, unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; when one attends carelessly, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; when one attends carelessly, unarisen doubt arises and arisen doubt increases and expands. Also, the una risen enlightenment factor of mindfulness does not arise and the arisen enlightenment factor of mindfulness ceases ... the unarisen enlightenment factor of equanimity does not arise and the arisen enlightenment factor of equanimity ceases. "When one attends carefully, bhikkhus, unarisen sensual desire does not arise and arisen sensual desire is abandoned. When one attends carefully, unarisen ill will ... sloth and torpor ... restlessness and remorse ... doubt does not arise and arisen doubt is abandoned. Also, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness comes to fulfilment by development ... the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity comes to fulfilment by development."
SN 46.25 Aparihāniya Sutta: Non-decline
"Bhikkhus, I will teach you seven things that lead to non-decline. Listen to that . . ..And what, bhikkhus, are the seven things that lead to non-decline? They are: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. These are the seven things that lead to non-decline."
(The awakening factors lead to non-decline.)
SN 46.26 Taṇhakkhaya Sutta: The Destruction of Craving
"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."
When this was said, the Venerable Udayi 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?"
"Here, Udayi, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. When he develops the enlightenment factor of mindfulness, which is based upon seclusion ... without ill will, craving is abandoned. With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned..."
"He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will When he develops the enlightenment factor of equanimity, which is based upon seclusion ... without ill will, craving is abandoned. With the abandoning of craving, kamma is abandoned. With the abandoning of kamma, suffering is abandoned. "
"Thus, Udayi, with the destruction of craving comes the destruction of kamma; with the destruction of kamma comes the destruction of suffering."
(The awakening factors lead to the ending of craving.)
SN 46.27 Taṇhānirodha Sutta: The Cessation of Craving
"Bhikkhus, develop the path and the way that leads to the cessation of craving. And what is the path and the way that leads to the cessation of craving? It is the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. "
"And how is it, bhikkhus, that the seven factors of enlightenment, when developed and cultivated, lead to the cessation of craving? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... the enlightenment factor of 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."
(The awakening factors lead to the cessation of craving.)
SN 46.28 Nibbedhabhāgiya Sutta: Partaking of Penetration
"Bhikkhus, I will teach you the path that partakes of penetration? Listen to that .... And what, bhikkhus, is the path that partakes of penetration? It is: the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness . . . the enlightenment factor of equanimity."
When this was said, the Venerable Udayi asked the Blessed One: "Venerable sir, how are the seven factors of enlightenment developed and cultivated so that they lead to penetration?"
"Here, Udayi, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of mindfulness, he penetrates and sunders the mass of greed that he has never before penetrated and sundered; he penetrates and sunders the mass of hatred that he has never before penetrated and sundered; he penetrates and sunders the mass of delusion that he has never before penetrated and sundered ...."
"He develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release; which is vast, exalted, measureless, without ill will. With a mind that has developed the enlightenment factor of equanimity, he penetrates and sunders the mass of greed ... the mass of hatred ... the mass of delusion that he has never before penetrated and sundered. "
"It is, Udayi, when the seven factors of enlightenment are developed and cultivated in this way that they lead to penetration."
(The awakening factors partake of penetration.)
SN 46.29 Ekadhamma Sutta: One Thing
"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. "
"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. "
"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."
(Nothing is as effective as getting rid of fetters as the awakening factors.) SN 46.30 Udāyi Sutta: Udayi
On one occasion the Blessed One was dwelling among the Sumbhas, where there was a town of the Sumbhas named Sedaka. Then the Venerable Udayi approached the Blessed One ... and said to him: "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 Sangha. 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.' "
"Then, venerable sir, while I was staying in an empty hut following along with the surge and decline of the five aggregates subject to clinging, I directly knew as it really is: 'This is suffering'; I directly knew as it really is: 'This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the way leading to the cessation of suffering.' I have made the breakthrough to the Dhamma, venerable sir, and have obtained the path 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.' "
"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.' "
"This, venerable sir, is the path that I have obtained, which ... will lead me on ... to such a state that I shall understand: 'Destroyed is birth ... there is no more for this state of being.'"
"Good, good, Udayi! Indeed, Udayi, this is the path that you have obtained, and when you have developed and cultivated it, it will lead you on, while you are dwelling in the appropriate way, to such a state that you will understand: 'Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more for this state of being.'"
(Venerable Udāyı̄ celebrates his progress on the path, gaining faith as a householder, going forth, and realizing the Dhamma. Now he develops the awakening factors for the end of suffering.)
SN 46.31 Paṭhamakusala Sutta: Wholesome (1)
"Bhikkhus, whatever states there are that are wholesome, partaking of the wholesome, pertaining to the wholesome, they are all rooted in diligence, converge upon diligence, and diligence is declared to be the chief among them. When a bhikkhu is diligent, it is to be expected that he will develop and cultivate the seven factors of enlightenment. "
"And how, bhikkhus, does a bhikkhu who is diligent develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... the enlightenment factor of 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."
(Skillful qualities are rooted in diligence, which promotes the awakening factors.)
SN 46.32 Dutiyakusala Sutta: Wholesome (2)
"Bhikkhus, whatever states there are that are wholesome, partaking of the wholesome, pertaining to the wholesome, they are all rooted in careful attention, converge upon careful attention and careful attention is declared to be the chief among them: When a bhikkhu is accomplished in careful attention, it is to be expected that he will develop and cultivate the seven factors of enlightenment. "
"And how, bhikkhus, does a bhikkhu who is accomplished in careful attention develop and cultivate the seven factors of enlightenment? . . "
(Skillful qualities are rooted in proper attention, which promotes the awakening factors.)
SN 46.33 Upakkilesa Sutta: Corruptions
"Bhikkhus, there are these five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. What five? Iron is a corruption of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. Copper is a corruption of gold ... Tin is a corruption of gold ... Lead is a corruption of gold ... Silver is a corruption of gold .... These are the five corruptions of gold, corrupted by which gold is neither malleable nor wieldy nor radiant but brittle and not properly fit for work. "
"So too, bhikkhus, there are these five corruptions of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant-but brittle- and not rightly concentrated for the destruction of the taints. What five? Sensual desire is a corruption of the mind, corrupted by which the mind is neither malleable nor wieldy nor radiant but brittle and not rightly concentrated for the destruction of the taints. Ill will is a corruption of the mind ... Sloth and torpor are a corruption of the mind... Restlessness and remorse are a corruption of the mind .. , Doubt is a corruption of the mind . . . . 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."
(Hindrances sully the mind like impurities in gold.)
SN 46.34 Anupakkilesa Sutta: Non-corruptions
"Bhikkhus, these seven factors of enlightenment are non-obstructions, non-hindrances, non-corruptions 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 non-obstruction ... The enlightenment factor of equanimity is a non-obstruction, a non-hindrance, a non-corruption 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 non-obstructions, non-hindrances, non-corruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."
(Awakening factors purify the mind and lead to liberation.)
SN 46.35 Yonisomanasikāra Sutta: Careful Attention
"Bhikkhus, when one attends carelessly, unarisen sensual desire arises and arisen sensual desire increases and expands; unarisen ill will arises and arisen ill will increases and expands; unarisen sloth and torpor arise and arisen sloth and torpor increase and expand; unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand; unarisen doubt arises and arisen doubt increases and expands."
"Bhikkhus, when one attends carefully, the unarisen enlightenment factor of mindfulness arises and the arisen enlightenment factor of mindfulness goes to fulfillment by development ... the unarisen enlightenment factor of equanimity arises and the arisen enlightenment factor of equanimity goes to fulfillment by development. "
(Improper attention promotes the hindrances; proper attention promotes the awakening factors.)
SN 46.36 Buddhi Sutta: Growth
"Bhikkhus, these seven factors of enlightenment, when developed and cultivated, lead to growth, to non-decline. 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 non-decline."
(The awakening factors lead to growth and non-decline.)
SN 46.37 Āvaraṇanīvaraṇa Sutta: Obstructions
"Bhikkhus, there are these five obstructions, hindrances, corruptions of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance, a corruption of the mind, a weakener of wisdom. Ill will is an obstruction ... Sloth and torpor are an obstruction ... Restlessness and remorse are obstruction ... Doubt is an obstruction ... a weakener of wisdom. These are the five obstructions, hindrances, corruptions of the mind, weakeners of wisdom. "
"There are, bhikkhus, these seven factors of enlightenment which are nonobstructions, nonhindrances, noncorruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation. What seven? The enlightenment factor of mindfulness is a nonobstruction . . . 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."
(Hindrances sully the mind, awakening factors purify it.)
SN 46.38 Anīvaraṇa Sutta: Without Hindrances
"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 fulfillment by development. " "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. "
"And what are the seven factors of enlightenment that go to fulfillment by development on that occasion? The enlightenment factor of mindfulness goes to fulfillment by development on that occasion .... The enlightenment factor of equanimity goes to fulfillment by development on that occasion. These are the seven factors of enlightenment that go to fulfillment by development on that occasion."
"When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion these five hindrances are not present in him; on that occasion these seven factors of enlightenment go to fulfillment by development."
(Listening to the teaching, the hindrances are given up and the awakening factors developed.)
SN 46.39 Rukkha Sutta: Trees
"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. So too, bhikkhus, when some clansman here has left behind sensual pleasures and gone forth from the household life into homelessness, he becomes bent, twisted, and split because of those same sensual pleasures, or because of others worse than them. "
"These five, bhikkhus, are obstructions, hindrances, encirclers of the mind, weakeners of wisdom. What five? Sensual desire is an obstruction, a hindrance encircling the mind, a weakener of wisdom. III will .. , Sloth and torpor ... Restlessness and remorse ... Doubt is an obstruction ... a weakener of wisdom. These are the five obstructions, hindrances, encirclers of the mind, weakeners of wisdom."
"These seven factors of enlightenment, bhikkhus, are 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."
(As some large trees with small seeds will overgrow and ruin other trees, so the hindrances overgrow and ruin the mind.)
SN 46.40 Nīvaraṇa Sutta: Hindrances
"Bhikkhus, these five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to wisdom, tending to vexation, leading away from Nibbana. What five? The hindrance of sensual desire is a maker of blindness ... The hindrance of ill will ... The hindrance of sloth and torpor .,. The hindrance of restlessness and remorse .. The hindrance of doubt is a maker of blindness ... leading away from Nibbana. These five hindrances are makers of blindness, causing lack of vision, causing lack of knowledge, detrimental to wisdom, tending to vexation, leading away from Nibbana. "
"These seven factors of enlightenment, bhikkhus, are makers of vision, makers of knowledge, promoting the growth of wisdom, free from vexation, leading towards Nibbana. What seven? The enlightenment factor of mindfulness is a maker of vision The enlightenment factor of equanimity is a maker of vision leading towards Nibbana. These seven factors of enlightenment are makers of vision, makers of knowledge, promoting the growth of wisdom, free from vexation, leading towards Nibbana."
(The hindrances cause blindness, the awakening factors cause vision.)
SN 46.41 Vidhā Sutta: Discriminations
At Savatthi. "Bhikkhus, whatever ascetics or brahmins in the past abandoned the three discriminations, 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 discrimination, 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 discrimination, all do so because they have developed and cultivated these seven factors of enlightenment."
(Anyone who abandons the three kinds of discrimination does so due to the awakening factors.) SN 46.42 Cakkavatti Sutta: Wheel-Turning Monarch
"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. "With the manifestation of a Tathagata, bhikkhus, an Arahant, a Perfectly Enlightened One, comes the manifestation of the seven gems of the factors of enlightenment. What seven? There comes the manifestation of the gem of the enlightenment factor of mindfulness ... the gem of the enlightenment factor of equanimity. With the manifestation of a Tathagata, an Arahant, a Perfectly Enlightened One, comes the manifestation of these seven gems of the factors of enlightenment."
(As the Wheel-turning Monarch manifests seven treasures, the Realized One manifests the seven awakening factors.)
SN 46.43 Māra Sutta: Mara
"Bhikkhus, I will teach you the path crushing the army of Mara. Listen to that. . .. "
"And what, bhikkhus, is the path crushing the army of Mara? It is the seven factors of enlightenment. What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. This is the path crushing the army of Mara."
(The awakening factors crush Māra’s army.)
SN 46.44 Duppañña Sutta: Unwise
Then a certain bhikkhu approached the Blessed One ... and said to him: "Venerable sir, it is said, 'an unwise dolt, an unwise dolt.' In what way, venerable sir, is one called 'an unwise dolt'?"
"Bhikkhus, it is because one has not developed and cultivated the seven factors of enlightenment that one is called 'an unwise dolt.' What seven? The enlightenment factor of mindfulness ... the enlightenment factor of equanimity. It is because one has not developed and cultivated these seven factors of enlightenment that one is called 'an unwise dolt.'"
(A stupid person has not developed the awakening factors.)
SN 46.45 Paññavanta Sutta: Wise
"Venerable sir, it is said, 'wise and alert, wise and alert.' In what way, venerable sir, is one called 'wise and alert'?" "Bhikkhus, it is because one has developed and cultivated the seven factors of enlightenment that one is called 'wise and alert.' What seven?" (As above.)
(A wise person has developed the awakening factors.)
SN 46.46 Dalidda Sutta: Poor
"Venerable sir, it is said, 'poor, poor: In what way, venerable s . is one called 'poor'?"
"Bhikkhus, it is because one has not developed and cultivated the seven factors of enlightenment that one is called 'poor.' What seven?" (As above.)
(A person who has not developed the awakening factors is called “poor”.)
SN 46.47 Adalidda Sutta: Prosperous
"Venerable sir, it is said, 'prosperous, prosperous.' In what way, venerable sir, is one called 'prosperous'?"
"Bhikkhus, it is because one has developed and cultivated the seven factors of enlightenment that one is called 'prosperous.' What seven?" (As above.)
(A person who has developed the awakening factors is called “prosperous”.)
SN 46.48 Ādicca Sutta: The Sun
"Bhikkhus, this is the forerunner and precursor of the rising of the sun, that is, the dawn. So too, for a bhikkhu this is the forerunner and precursor of the arising of the seven factors of enlightenment, that is, good friendship. When a bhikkhu has a good friend, it is to be expected that he will develop and cultivate the seven factors of enlightenment."
"And how does a bhikkhu who has a good friend develop and cultivate the seven factors of enlightenment? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... 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."
(As the dawn precedes the sunrise, so too good friendship precedes the awakening factors.)
SN 49.49 Ajjhattikaṅga Sutta: Internal Factor
"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.)
(No internal factor helps the awakening factors so much as proper attention.)
SN 46.50 Bāhiraṅga Sutta: External Factor
"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.)
(No external factor helps the awakening factors so much as good friendship.)
SN 46.51 Āhāra Sutta: Nutriment
At Savatthi. "Bhikkhus, I will teach you the nutriment and the denourishment in regard to the five hindrances and the seven factors of enlightenment. Listen to that. . .. "
(i. The nutriments for the hindrances)
" And what, bhikkhus, is the nutriment for the arising of unarisen sensual desire and for the increase and expansion of arisen sensual desire? There is, bhikkhus, the sign of the beautiful: frequently giving careless attention to it is the nutriment for the arising of un-arisen sensual desire and for the increase and expansion of arisen sensual desire."
"And what, bhikkhus, is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen in will? There is, bhikkhus, the sign of the repulsive: frequently giving careless attention to it is the nutriment for the arising of unarisen ill will and for the increase and expansion of arisen ill will. "
"And what, bhikkhus, is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor? There are, bhikkhus, discontent, lethargy, lazy stretching, drowsiness after meals, sluggishness of mind: frequently giving careless attention to them is the nutriment for the arising of unarisen sloth and torpor and for the increase and expansion of arisen sloth and torpor. "
"And what, bhikkhus, is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse? There is, bhikkhus, unsettledness of mind: frequently giving careless attention to it is the nutriment for the arising of unarisen restlessness and remorse and for the increase and expansion of arisen restlessness and remorse. "
"And what, bhikkhus, is the nutriment for the arising of unarisen doubt and for the increase and expansion of arise doubt? There are, bhikkhus, things that are the basis for doubt frequently giving careless attention to them is the nutriment for the arising of unarisen doubt and for the increase and expansion of arisen doubt. "
(ii. The nutriments for the enlightenment factors)
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfillment by development of the arisen enlightenment factor of mindfulness? There are, bhikkhus, things that are the basis for the enlightenment factor of mindfulness: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of mindfulness and for the fulfillment by development of the arisen enlightenment factor of mindfulness."
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of discrimination of states and for the fulfillment 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 fulfillment by development of the arisen enlightenment factor of discrimination of states"
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of energy and for the fulfillment by development of the arisen enlightenment factor of energy? There are, bhikkhus, the element of arousal, the element of endeavor, 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 fulfillment by development of the arisen enlightenment factor of energy."
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of rapture and for the fulfillment 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 fulfillment by development of the arisen enlightenment factor of rapture."
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of tranquility and for the fulfillment by development of the arisen enlightenment factor of tranquility? There are, bhikkhus, tranquility of body, tranquility of mind: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of tranquility and for the fulfillment by development of the arisen enlightenment factor of tranquility."
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of concentration and for the fulfillment 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 fulfillment by development of the arisen enlightenment factor of concentration"
"And what, bhikkhus, is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity? There are, bhikkhus, things that are the basis for the enlightenment factor of equanimity: frequently giving careful attention to them is the nutriment for the arising of the unarisen enlightenment factor of equanimity and for the fulfilment by development of the arisen enlightenment factor of equanimity.
(iii. The denourishment of the hindrances)
"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 attestation to it is the denourishment that prevents unarisen sensual desire from arising and arisen sensual desire from increasing and expanding."
"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 loving kindness: frequently giving careful attention to it is the denourishment that prevents unarisen ill will from arising and arisen ill will from increasing and expanding."
"And what, bhikkhus, is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: frequently giving careful attention to them is the denourishment that prevents unarisen sloth and torpor from arising and arisen sloth and torpor from increasing and expanding."
"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."
"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."
(iv. The denourishment of the enlightenment factors)
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of mindfulness from arising and the arisen enlightenment factor of mindfulness from reaching fulfillment 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 fulfillment by development. "
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of discrimination of states from arising and the arisen enlightenment factor of discrimination of states from reaching fulfillment by development? There are, bhikkhus, wholesome and unwholesome states, blameable and blameless states, inferior and superior states, dark and bright states with their counterparts: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of discrimination of states from arising and the arisen enlightenment factor of discrimination of states from reaching fulfilment by development. "
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of energy from arising and the arisen enlightenment factor of energy from reaching fulfillment by development? There are, bhikkhus, the element of arousal, the element of endeavour, the element of exertion: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of energy from arising and the arisen enlightenment factor of energy from reaching fulfillment by development. "
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of rapture from arising and the arisen enlightenment factor of rapture from reaching fulfillment 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 fulfillment by development. "
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of tranquility from arising and the arisen enlightenment factor of tranquility from reaching fulfillment by development? There are, bhikkhus, tranquility of body, tranquility of mind: not frequently giving attention to them is the denourishment that prevents the unarisen enlightenment factor of tranquility from arising and the arisen enlightenment factor of tranquility from reaching fulfillment by development. "
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of concentration from arising and the arisen enlightenment factor of concentration from reaching fulfillment by development? There are, bhikkhus, the sign of serenity, the sign of non-dispersal: 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 fulfillment by development."
"And what, bhikkhus, is the denourishment that prevents the unarisen enlightenment factor of equanimity from arising and the arisen enlightenment factor of equanimity from reaching fulfillment 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 fulfillment by development."
(The Buddha spells out in detail the factors that nourish the hindrances, and those that nourish the awakening factors.)
SN 46.52 Pariyāya Sutta: A Method of Exposition
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms. Then it occurred to them: "It is still too early to walk for alms in Savatthi. Let us go to the park of the wanderers of other sects." Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, when they had concluded their greetings and cordial talk, sat down to one side.
The wanderers then said to them: "Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: 'Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.' We too teach the Dhamma to our disciples thus: 'Come, friends, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and develop correctly the seven factors of enlightenment.' So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?"
Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, "We shall learn the meaning of this statement in the presence of the Blessed One." Then, when those bhikkhus had walked for alms in Savatthi 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. [The Blessed One said:] "Bhikkhus, when wanderers of other sects speak thus, they should be asked: 'Friends, is there a method of exposition by means of which the five hindrances become ten, and the seven factors of enlightenment become fourteen?' Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them.
(i. The five become ten)
"And what, bhikkhus, is the method of exposition by means of which the five hindrances become ten? Whatever sensual desire there is for the internal is a hindrance; whatever sensual desire there is for the external is also a hindrance. Thus what is spoken of concisely as the hindrance of sensual desire becomes, by this method of exposition, twofold. "
"Whatever ill will there is towards the internal is a hindrance; whatever ill will there is towards the external is also a hindrance. Thus what is spoken of concisely as the hindrance of ill will becomes, by this method of exposition, twofold. Whatever sloth there is, is a hindrance; whatever torpor there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of sloth and torpor becomes, by this method of exposition, twofold. "
"Whatever restlessness there is, is a hindrance; whatever remorse there is, is also a hindrance. Thus what is spoken of concisely as the hindrance of restlessness and remorse becomes, by this method of exposition, twofold."
"Whatever doubt there is about the internal is a hindrance; Whatever doubt there is about the external is also a hindrance. Thus what is spoken of concisely as the hindrance of doubt becomes, by this method of exposition, twofold. "
(ii. The seven become fourteen)
"And what, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen?"
"Whatever mindfulness there is of things internal is the enlightenment factor of mindfulness; whatever mindfulness there is of things external is also the enlightenment factor of mindfulness. Thus what is spoken of concisely as the enlightenment factor of mindfulness becomes, by this method of exposition, twofold. "
"Whenever one discriminates things internally with wisdom examines them, makes an investigation of them, that is the enlightenment factor of discrimination of states; whenever one discriminates things externally with wisdom, examines them makes an investigation of them, that is also the enlightenment factor of discrimination of states. Thus what is spoken of concisely as the enlightenment factor of discrimination of states becomes, by this method of exposition, twofold."
"Whatever bodily energy there is, is the enlightenment factor of energy; whatever mental energy there is, is also the enlightenment factor of energy. Thus what is spoken of concisely as the enlightenment factor of energy becomes, by this method of exposition, twofold."
"Whatever rapture there is accompanied by thought and examination is the enlightenment factor of rapture; whatever rapture there is without thought and examination is also the enlightenment factor of rapture. Thus what is spoken of concisely as the enlightenment factor of rapture becomes, by this method of exposition, twofold."
"Whatever tranquility of body there is, is the enlightenment factor of tranquility; whatever tranquility of mind there is, is also the enlightenment factor of tranquility. Thus what is spoken of concisely as the enlightenment factor of tranquility becomes, by this method of exposition, twofold. "
"Whatever concentration there is accompanied by thought and examination is the enlightenment factor of concentration; whatever concentration there is without thought and examination is also the enlightenment factor of concentration. Thus what is spoken of concisely as the enlightenment factor of concentration becomes, by this method of exposition, twofold. "
"Whatever equanimity there is regarding things internal is the enlightenment factor of equanimity; whatever equanimity there is regarding things external is also the enlightenment factor of equanimity. Thus what is spoken of concisely as the enlightenment factor of equanimity becomes, by this method of exposition, twofold. "This, bhikkhus, is the method of exposition by means of which the seven factors of enlightenment become fourteen."
(Some wanderers tell some Buddhist monks that they, too, teach the five hindrances and the seven awakening factors, so what is the difference? The Buddha explains by giving a detailed analytical treatment that he says is beyond the scope of the wanderers.)
SN 46.53 Aggi Sutta: Fire
Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms ... (as in §52 down to:) ...
The Blessed One said: "Bhikkhus, when wanderers of other sects speak thus, they should be asked: 'Friends, when the mind becomes sluggish, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion? Then, friends, when the mind becomes excited, which factors of enlightenment is it untimely to develop on that occasion, and which factors of enlightenment is it timely to develop on that occasion?' Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them. "
(i. The sluggish mind: untimely)
"On an occasion, bhikkhus, when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things."
"Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws wet grass, wet cow dung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to make that small fire flare up?"
"No, venerable sir." "So too, bhikkhus, on an occasion when the mind becomes sluggish, it is untimely to develop the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is sluggish, bhikkhus, and it is difficult to arouse it with those things. "
(ii. The sluggish mind: timely)
"On an occasion, bhikkhus, when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things."
"Suppose, bhikkhus, a man wants to make a small fire flare up. If he throws dry grass, dry cow dung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to make that small fire flare up?" "Yes, venerable sir."
"So too, bhikkhus, on an occasion when the mind becomes sluggish, it is timely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is sluggish, bhikkhus, and it is easy to arouse it with those things."
(iii. The excited mind: untimely)
"On an occasion, bhikkhus, when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things. "
"Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws dry grass, dry cow dung, and dry timber into it, blows on it, and does not scatter soil over it, would he be able to extinguish that great bonfire?" "No, venerable sir."
"So too, bhikkhus, on an occasion when the mind becomes excited, it is untimely to develop the enlightenment factor of discrimination of states, the enlightenment factor of energy, and the enlightenment factor of rapture. For what reason? Because the mind is excited, bhikkhus, and it is difficult to calm it down with those things. "
(iv. The excited mind: timely)
"On an occasion, bhikkhus, when the mind becomes excited, it is timely to develop the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things."
"Suppose, bhikkhus, a man wants to extinguish a great bonfire. If he throws wet grass, wet cow dung, and wet timber into it, sprays it with water, and scatters soil over it, would he be able to extinguish that great bonfire?" "Yes, venerable sir."
"So too, bhikkhus, on an occasion when the mind becomes excited, it is timely to develop the enlightenment factor of tranquility, the enlightenment factor of concentration, and the enlightenment factor of equanimity. For what reason? Because the mind is excited, bhikkhus, and it is easy to calm it down with those things."
"But mindfulness, bhikkhus, I say is always useful."
(Which awakening factors should be developed when the mind is tired, and which when it is energetic? And what is always useful?)
SN 46.54 Mettāsahagata Sutta: Accompanied by Loving kindness
On one occasion the Blessed One was dwelling among the Koliyans, where there was a town of the Koliyans named Haliddavasana. Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them: "It is still too early to walk for alms in Haliddavasana. Let us go to the park of the wanderers of other sects."
Then those bhikkhus went to the park of the wanderers of other sects. They exchanged greetings with those wanderers and, When they had concluded their greetings and cordial talk, sat down to one side. The wanderers then said to them: "Friends, the ascetic Gotama teaches the Dhamma to his disciples thus: 'Come, bhikkhus, abandon the five hindrances, the corruptions of the mind that weaken wisdom, and dwell pervading one quarter with a mind imbued with loving kindness, 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 loving kindness, vast, exalted, measureless, without hostility, without ill will.
Dwell pervading one quarter with a mind imbued with compassion, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere and to all as to oneself, dwell pervading the entire world with a mind imbued with compassion, vast, exalted, measureless, without hostility, without ill will.
Dwell pervading one quarter with a mind imbued with altruistic joy, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with altruistic joy, vast, exalted, measureless, without hostility, without ill will.
Dwell pervading one quarter with a mind imbued with equanimity, likewise the second quarter, the third quarter, and the fourth quarter. Thus above, below, across, and everywhere, and to all as to oneself, dwell pervading the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will.' "
"We too, friends, teach the Dhamma to our disciples thus: 'Come, friends, abandon the five hindrances ... (all as above) . .. dwell pervading the entire world with a mind imbued with loving kindness ... compassion ... altruistic joy . .. equanimity . , . without ill will.' So, friends, what here is the distinction, the disparity, the difference between the ascetic Gotama and us, that is, regarding the one Dhamma teaching and the other, regarding the one manner of instruction and the other?"
Then those bhikkhus neither delighted in nor rejected the statement of those wanderers. Without delighting in it, without rejecting it, they rose from their seats and left, thinking, "We shall learn the meaning of this statement in the presence of the Blessed One."
Then, 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.
[The Blessed One said:] "Bhikkhus, when wanderers of other sects speak thus, they should be asked: 'Friends, how is the liberation of the mind by loving kindness developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by compassion developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? How is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal?' Being asked thus, those wanderers would not be able to reply and, further, they would meet with vexation. For what reason? Because that would not be within their domain. I do not see anyone, bhikkhus, in this world with its devas, Mara, and Brahma, in this generation with its ascetics and brahmins, its devas and humans, who could satisfy the mind with an answer to these questions except the Tathagata or a disciple of the Tathagata or one who has heard it from them. "
"And how, bhikkhus, is the liberation of the mind by loving kindness 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 loving kindness ... the enlightenment factor of equanimity accompanied by loving kindness, 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: '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. Or else he enters and dwells in the deliverance of the beautiful."
"Bhikkhus, the liberation of mind by loving kindness has the beautiful as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation."
"And how, bhikkhus, is the liberation 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 non-attention to perceptions of diversity, aware that 'space is infinite,' he enters and dwells in the base of the infinity of space. Bhikkhus, the liberation of mind by compassion has the base of the infinity of space as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation. "
"And how, bhikkhus, is the liberation of the mind by altruistic joy developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by altruistic joy ... the enlightenment factor of equanimity accompanied by altruistic joy, based upon seclusion, dispassion, and cessation, maturing in release. If he wishes: 'May I dwell perceiving the repulsive in the unrepulsive,' he dwells perceiving the repulsive therein . . .. If he wishes: ' Avoiding both the unrepulsive and the repulsive, may I dwell equanimously, mindful and clearly comprehending,' then he dwells therein equanimously, mindful and clearly comprehending. Or else, by completely transcending the base of the infinity of space, aware that 'consciousness is infinite,' he enters and dwells in the base of the infinity of consciousness. Bhikkhus, the liberation of mind by altruistic joy has the base of the infinity of consciousness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation. "
"And how, bhikkhus, is the liberation of the mind by equanimity developed? What does it have as its destination, its culmination, its fruit, its final goal? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by equanimity ... 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 dearly comprehending,' then he dwells therein equanimously, mindful and clearly comprehending. Or else, by completely transcending the base of the infinity of consciousness, aware that 'there is nothing,' he enters and dwells in the base of nothingness. Bhikkhus, the liberation of mind by equanimity has the base of nothingness as its culmination, I say, for a wise bhikkhu here who has not penetrated to a superior liberation."
(Some wanderers tell some Buddhist mendicants that they, too, teach the five hindrances and the four Brahmā meditations, so what is the difference? The Buddha explains the detailed connection between the Brahmā meditations and the awakening factors, which taken together lead to liberation.)
SN 46.55 Saṅgārava Sutta: Sangarava
At Savatthi. Then the brahmin Sangarava 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: "Master Gotama, what is the cause and reason why sometimes even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited? What is the cause and reason why sometimes those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited?"
(i. Why the hymns do not recur to the mind)
"Brahmin, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one does not understand as it really is the escape from arisen sensual lust, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited. "
"Suppose, brahmin, there is a bowl of water mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight 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 '" ...... , on that occasion even those hymns that have been recited over a long period d not recur to the mind, let alone those that have not been recited."
"Again, brahmin, when one dwells with a mind obsessed by ill will, overwhelmed by ill will, and one does not understand as it really is the escape from arisen ill will, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited. "
"Suppose, brahmin, there is a bowl of water being heated over a fire, bubbling and boiling. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by ill will ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited. "
"Again, brahmin, when one dwells with a mind obsessed by sloth and torpor, overwhelmed by sloth and torpor, and one does not understand as it really is the escape from arisen sloth and torpor, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited."
"Suppose, brahmin, there is a bowl of water covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by sloth and torpor ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited. "
"Again, brahmin, when one dwells with a mind obsessed by restlessness and remorse, overwhelmed by restlessness and remorse, and one does not understand as it really is the escape from arisen restlessness and remorse, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited. "
"Suppose, brahmin, there is a bowl of water stirred by the wind, rippling, swirling, churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by restlessness and remorse ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited. "
"Again, brahmin, when one dwells with a mind obsessed by doubt, overwhelmed by doubt, and one does not understand as it really is the escape from arisen doubt, on that occasion one neither knows nor sees as it really is one's own good, or the good of others, or the good of both. Then even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited."
"Suppose, brahmin, there is a bowl of water that is turbid, unsettled, muddy, placed in the dark. If a man with good sight were to examine his own facial reflection in it, he would neither know nor see it as it really is. So too, brahmin, when one dwells with a mind obsessed by doubt ... on that occasion even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited."
"This, brahmin, is the cause and reason why even those hymns that have been recited over a long period do not recur to the mind, let alone those that have not been recited."
(ii. Why the hymns recur to the mind)
"Brahmin, when one dwells with a mind that is not obsessed by sensual lust, not overwhelmed by sensual lust, and one understands as it really is the escape from arisen sensual lust, on that occasion one knows and sees as it really is one's own good, and the good of others, and the good of both. Then even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. "
"Suppose, brahmin, there is a bowl of water not mixed with lac, turmeric, blue dye, or crimson dye. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sensual lust ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. "
"Again, brahmin, when one dwells with a mind that is not obsessed by ill will ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. "
"Suppose, brahmin, there is a bowl of water not heated over a fire, not bubbling, not boiling. If a man with good sight Were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by ill will ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited."
"Again, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. "Suppose, brahmin, there is a bowl of water not covered over with water plants and algae. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by sloth and torpor ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited."
"Again, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. Suppose, brahmin, there is a bowl of water not stirred by the wind, without ripples, without swirls, not churned into wavelets. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by restlessness and remorse ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. "
"Again, brahmin, when one dwells with a mind that is not obsessed by doubt ... on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. "Suppose, brahmin, there is a bowl of water that is clear, serene, limpid, set out in the light. If a man with good sight were to examine his own facial reflection in it, he would know and see it as it really is. So too, brahmin, when one dwells with a mind that is not obsessed by doubt .,. on that occasion even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. "
"This, brahmin, is the cause and reason why even those hymns that have not been recited over a long period recur to the mind, let alone those that have been recited. "
"These seven factors of enlightenment, brahmin, are non-obstructions, non-hindrances, non-corruptions 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 non-obstruction ... The enlightenment factor of equanimity is a non obstruction. ... These seven factors of enlightenment are non-obstructions, non-hindrances, non-corruptions of the mind; when developed and cultivated they lead to the realization of the fruit of true knowledge and liberation."
When this was said, the brahmin Sangarava 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."
(The brahmin Saṅgārava asks why sometimes verses stay in memory while other times they don’t. The Buddha replies that it is due to the presence of either the hindrances of awakening factors. He gives a set of similes illustrating each of the hindrances with different bowls of water.)
SN 46.56 Abhaya Sutta: Abhaya Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on Mount Vulture Peak. Then Prince Abhaya approached the Blessed One, paid homage to him, sat down to one side, and said to him: "Venerable sir, Purana Kassapa says: 'There is no cause or condition for lack of knowledge and vision; lack of knowledge and vision is without cause or condition. There is no cause or condition for knowledge and vision; knowledge and vision are without cause or condition.' What does the Blessed One say about this?"
"There is, prince, a cause and condition for lack of knowledge and vision; lack of knowledge and vision is with cause and condition. There is a cause and condition for knowledge and vision; knowledge and vision are with cause and condition."
(i. The cause for lack of knowledge and vision)
"But, venerable sir, what is the cause and condition for lack f knowledge and vision? How is it that lack of knowledge and vision is with cause and condition?"
"On an occasion, prince, when one dwells with a mind obsessed by sensual lust, overwhelmed by sensual lust, and one neither knows nor sees as it really is the escape from arisen sensual lust: this is a cause and condition for lack of knowledge and vision; it is in this way that lack of knowledge and vision is with cause and condition. "
"Again, prince, on an occasion when one dwells with a mind obsessed by ill will ... obsessed by sloth and torpor ... obsessed by restlessness and remorse ... obsessed by doubt, overwhelmed by doubt, and one neither knows nor sees as it really is the escape from arisen doubt: this too is a cause and condition for lack of knowledge and vision; it is in this way too that lack of knowledge and vision is with cause and condition."
"What is this Dhamma exposition called, venerable sir?" "These are called the hindrances, prince." "Surely they are hindrances, 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)
"But, venerable sir, what is the cause and condition for knowledge and vision? How is it that knowledge and vision are with cause and condition?"
"Here, prince, a bhikkhu develops the enlightenment factor of mindfulness, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the enlightenment factor of mindfulness he knows and sees things as they really are. This is a cause for knowledge and vision; it is in this way that knowledge and vision are with cause and condition .... "
"Again, prince, a bhikkhu develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. With a mind that has developed the enlightenment factor of equanimity he knows and sees things as they really are. This too is a cause for knowledge and vision; it is in this way that knowledge and vision are with cause and condition. "
"What is this Dhamma exposition called, venerable sir?" "These are called the factors of enlightenment, prince." "Surely they are factors of enlightenment, Blessed One! Surely they are factors of enlightenment, Fortunate One! One who posseses 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." Prince Abhaya reports Pūraṇa Kassapa’s view that there is no cause for ignorance or knowledge, and asks the Buddha’s opinion. The Buddha replies that the cause of ignorance is the hindrances, and the cause of knowledge is the awakening factors.
(Prince Abhaya reports Pūraṇa Kassapa’s view that there is no cause for ignorance or knowledge, and asks the Buddha’s opinion. The Buddha replies that the cause of ignorance is the hindrances, and the cause of knowledge is the awakening factors.) SN 46.57 Aṭṭhikamahapphala Sutta: The Skeleton
(i. Of great fruit)
At Savatthi. "Bhikkhus, when the perception of a skeleton is developed and cultivated, it is of great fruit and benefit."
"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that it is of great fruit and benefit."
(ii. One of two fruits)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of non-returning. "
"And how, bhikkhus, is the perception of a skeleton developed and cultivated so that one of two fruits is to be expected: either final knowledge in this very life or, if there is a residue of clinging, the state of non-returning? 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 non-returning."
(iii. Great good)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great good. And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great good? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of a skeleton ... he develops the enlightenment factor of equanimity accompanied by the perception of a skeleton, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of a skeleton is developed and cultivated so that it leads to great good."
(iv. Security from bondage)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to great security from bondage. And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great security from bondage? .. . " (All as above.)
(v. Sense of urgency)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to a great sense of urgency. "And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to a great sense of urgency? . .. " (All as above.) "
(vi. Dwelling in comfort)
"Bhikkhus, when the perception of a skeleton is developed and cultivated, it leads to dwelling in great comfort. " "And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to dwelling in great comfort? . . . " (All as above.) "
(Each of the following suttas, §§58-76, is to be elaborated in accordance with the sixfold method of §57.) (A series of passages on the benefits of meditating on a skeleton. Some editions treat the sections as separate suttas.)
SN 46.58 Puḷavaka Sutta: The Worm-Infested
"Bhikkhus, when the perception of a worm-infested corpse is developed ... "
SN 46.59 Vinīlaka Sutta: The Livid
"Bhikkhus, when the perception of a livid corpse is developed ... "
SN 46.60 Vicchiddaka Sutta: The Fissured
"Bhikkhus, when the perception of a fissured corpse is developed . . . "
SN 46.61 Uddhumātaka Sutta: The Bloated
"Bhikkhus, when the perception of a bloated corpse is developed ... "
SN 46.62 Mettā Sutta: Loving kindness
"Bhikkhus, when loving kindness is developed ... "
SN 46.63 Karuṇā Sutta: Compassion
"Bhikkhus, when compassion is developed ... "
SN 46.64 Muditā Sutta: Altruistic Joy
"Bhikkhus, when altruistic joy is developed ... "
SN 46.65 Upekkhā Sutta: Equanimity
"Bhikkhus, when equanimity is developed . . . "
SN 46.66 Ānāpāna Sutta: Breathing
"Bhikkhus, when mindfulness of breathing is developed ... "
SN 46.67 Asubha Sutta: Foulness
"Bhikkhus, when the perception of foulness ... "
SN 46.68 Maraṇa Sutta: Death
"Bhikkhus, when the perception of death ... "
SN 46.69 Āhārepaṭikūla Sutta: Repulsiveness of Food
"Bhikkhus, when the perception of the repulsiveness of food ... "
SN 46.70 Anabhirati Sutta: Nondelight
"Bhikkhus, when the perception of non-delight in the entire world ... "
SN 46.71 Anicca Sutta: impermanence
"Bhikkhus, when the perception of impermanence . . . "
SN 46.72 Dukkha Sutta: Suffering
"Bhikkhus, when the perception of suffering in the impermanent ... "
SN 46.73 Anatta Sutta: Non-self
"Bhikkhus, when the perception of non-self in what is suffering " SN 46.74 Pahāna Sutta: Abandonment
"Bhikkhus, when the perception of abandonment ... "
SN 46.75 Virāga Sutta: Dispassion
"Bhikkhus, when the perception of dispassion ... "
SN 46.76 Nirodha Sutta: Cessation
(i. Of great fruit)
"Bhikkhus, when the perception of cessation is developed and cultivated, it is of great fruit and benefit."
"And how, bhikkhus, is the perception of cessation developed and cultivated so that it is of great fruit and benefit? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation ... 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)
"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 non-returning. "
"And how, bhikkhus, is the perception of cessation developed . . . ?"
(iii-vi. Great good, etc.)
"Bhikkhus, when the perception of cessation is developed and cultivated, it leads to great good ... to great security from bondage ... to a great sense of urgency ... to dwelling in great comfort. And how does it do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation ... 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."
SN 46.77-88 Gaṅgāpeyyāla Vagga: The River Ganges-Eastward, Etc.
"Bhikkhus, just as the river Ganges slants, slopes, and inclines towards the east, so too a bhikkhu who develops and cultivates the seven factors of enlightenment slants, slopes, and inclines towards Nibbana. And how, bhikkhus, does a bhikkhu develop and cultivate the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbana? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion, and cessation, maturing in release. It is in this way, bhikkhus, that a bhikkhu develops and cultivates the seven factors of enlightenment so that he slants, slopes, and inclines towards Nibbana."
(The remaining suttas of this vagga are to be similarly elaborated parallel to 45:92-102.) Six about slanting to the east And six about slanting to the ocean. These two sixes make up twelve: Thus the subchapter is recited.
SN 46.89-98 Appamāda Vagga: The Tathagata, Etc.
Diligence
"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.)
Tathagata, footprint, roof peak, Roots, heartwood, jasmine, Monarch, the moon and sun, Together with the cloth as tenth.
SN 46.99 - 110 Balakaraṇīya Vagga: Strenuous, Etc.
" Bhikkhus, just as whatever strenuous deeds are done . .. (To be elaborated parallel to 45:149-60.) Strenuous, seeds, and nagas, The tree, the pot, the spike, The sky, and two on clouds, The ship, guest house, and river.
SN 46.111 -120 Esanā Vagga: Searches, Etc.
"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 eillborated parallel to 45:161-70.) Searches, discriminations, taints, Kinds of existence, threefold suffering, Barrenness, stains, and troubles, Feelings, craving, and thirst.
SN 46.121-129 Oghādi Sutta: Floods, Etc.
"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.)
SN 46.130 Uddhambhāgiya Sutta: Higher Fetters
"Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning. "
"What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment factor of equanimity, which is based upon seclusion, dispassion and cessation, maturing in release. These seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
Floods, bonds, kinds of clinging, Knots, and underlying tendencies, Cords of sensual pleasure, hindrances, Aggregates, fetters lower and higher.
SN 46.131 The River Ganges-Eastward
"Bhikkhus, just as the river Ganges slants ... towards the east, so too a bhikkhu ... inclines towards Nibbana. "And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way that a bhikkhu ... inclines towards Nibbana."
SN 46.132 -142 Punagaṅgāpeyyāla Vagga: Slanting to the East, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.) Six about slanting to the east And six about slanting to the ocean. These two sixes make up twelve: Thus the subchapter is recited.
SN 46.143 -152 Punaappamāda Vagga: The Tathiigata, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.) Tathagata, footprint, roof peak, Roots, heartwood, jasmine, Monarch, the moon and sun, Together with the cloth as tenth.
SN 46.153-164 Punabalakaraṇīya Vagga: Strenuous, Etc. - Diligence
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
Strenuous, seeds, and nagas, The tree, the pot, the spike, The sky, and two on clouds, The ship, guest house, and river.
SN 46.165-174 Punaesanā Vagga: Searches, Etc. - Strenuous deeds
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.) Searches, discriminations, taints, Kinds of existence, threefold suffering, Barrenness, stains, and troubles, Feelings, craving, and thirst.
SN 46.175-183 Punaogha Vagga: Floods, Etc.
(To be elaborated by way of the enlightenment factors having as their final goal the removal of lust, etc.)
SN 46.184 Higher Fetters
"Bhikkhus, there are these five higher fetters. What five? Lust for form, lust for the formless, conceit, restlessness, ignorance. These are the five higher fetters. The seven factors of enlightenment are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning. "
"What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness ... he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion ... which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal ... which slants, slopes, and inclines towards Nibbana. These seven factors of enlightenment, bhikkhus, are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning."
Floods, bonds, kinds of clinging, Knots, and underlying tendencies, Cords of sensual pleasure, hindrances, Aggregates, fetters lower and higher.
References 1. www.accesstoinsight.org 2. https://suttacentral.net/ 3. The connected discourses of the Buddha (Bhikkhu Bodhi)