4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸SN‍SN 46📇 → SN 46 all suttas    🔝

SN 46 has 18 vaggas, 184 suttas, repetition series after 56

chapter TOC

 SN 46 – SN 46 all suttas
SN 46..1.. - SN 46 vagga 1 Pabbata: Mountains
SN 46..2.. - SN 46 vagga 2 Gilāna: Sick
SN 46..3.. - SN 46 vagga 3 Udāyi: With Udāyī
SN 46..4.. - SN 46 vagga 4 Nīvaraṇa: Hindrances
SN 46..5.. - SN 46 vagga 5 Cakkavatti: A Wheel Turning Monarch
SN 46..6.. - SN 46 vagga 6 Sākaccha: Discussion
SN 46..7.. - SN 46 vagga 7

suttas TOC

 SN 46 – SN 46 all suttas
SN 46..1.. - SN 46 vagga 1 Pabbata: Mountains
    SN 46.1 - SN 46.1 Himavanta: The Himalaya
    SN 46.2 - SN 46.2 Kāya: The Body
    SN 46.3 - SN 46.3 Sīla: Ethics
    SN 46.4 - SN 46.4 Vattha: Clothes
    SN 46.5 - SN 46.5 Bhikkhu: A Monk
    SN 46.6 - SN 46.6 Kuṇḍaliya: Kuṇḍaliya
    SN 46.7 - SN 46.7 Kūṭāgāra: A Bungalow
    SN 46.8 - SN 46.8 Upavāna: With Upavāna
    SN 46.9 - SN 46.9 Paṭhamauppanna: Arisen (1st)
    SN 46.10 - SN 46.10 Dutiyauppanna: Arisen (2nd)
SN 46..2.. - SN 46 vagga 2 Gilāna: Sick
    SN 46.11 - SN 46.11 Pāṇa: Living Creatures
    SN 46.12 - SN 46.12 Paṭhamasūriyūpama: The Simile of the Sun (1st)
    SN 46.13 - SN 46.13 Dutiyasūriyūpama: The Simile of the Sun (2nd)
    SN 46.14 - SN 46.14 Paṭhamagilāna: Sick (1st)
    SN 46.15 - SN 46.15 Dutiyagilāna: Sick (2nd)
    SN 46.16 - SN 46.16 Tatiyagilāna: Sick (3rd)
    SN 46.17 - SN 46.17 Pāraṅgama: Going to the Far Shore
    SN 46.18 - SN 46.18 Viraddha: Missed Out
    SN 46.19 - SN 46.19 Ariya: Noble
    SN 46.20 - SN 46.20 Nibbidā: disenchantment
SN 46..3.. - SN 46 vagga 3 Udāyi: With Udāyī
    SN 46.21 - SN 46.21 Bodhāya: To Awakening
    SN 46.22 - SN 46.22 Bojjhaṅgadesanā: A Teaching on the Awakening Factors
    SN 46.23 - SN 46.23 Ṭhāniya: Grounds
    SN 46.24 - SN 46.24 Ayonisomanasikāra: Improper Attention
    SN 46.25 - SN 46.25 Aparihāniya: Non-decline
    SN 46.26 - SN 46.26 Taṇhakkhaya: The Ending of Craving
    SN 46.27 - SN 46.27 Taṇhānirodha: The Cessation of Craving
    SN 46.28 - SN 46.28 Nibbedhabhāgiya: Helping Penetration
    SN 46.29 - SN 46.29 Ekadhamma: One Thing
    SN 46.30 - SN 46.30 Udāyi: With Udāyī
SN 46..4.. - SN 46 vagga 4 Nīvaraṇa: Hindrances
    SN 46.31 - SN 46.31 Paṭhamakusala: Skillful (1st)
    SN 46.32 - SN 46.32 Dutiyakusala: Skillful (2nd)
    SN 46.33 - SN 46.33 Upakkilesa: Corruptions
    SN 46.34 - SN 46.34 Anupakkilesa: Not Corruptions
    SN 46.35 - SN 46.35 Ayonisomanasikāra: Improper Attention
    SN 46.36 - SN 46.36 Yonisomanasikāra: Proper Attention
    SN 46.37 - SN 46.37 Buddhi: Growth
    SN 46.38 - SN 46.38 Āvaraṇanīvaraṇa: Obstacles
    SN 46.39 - SN 46.39 Rukkha: Trees
    SN 46.40 - SN 46.40 Nīvaraṇa: Hindrances
SN 46..5.. - SN 46 vagga 5 Cakkavatti: A Wheel Turning Monarch
    SN 46.41 - SN 46.41 Vidhā: Discriminations
    SN 46.42 - SN 46.42 Cakkavatti: A Wheel Turning Monarch
    SN 46.43 - SN 46.43 Māra: About Māra
    SN 46.44 - SN 46.44 Duppañña: Witless
    SN 46.45 - SN 46.45 Paññavanta: Wise
    SN 46.46 - SN 46.46 Dalidda: Poor
    SN 46.47 - SN 46.47 Adalidda: Prosperous
    SN 46.48 - SN 46.48 Ādicca: The Sun
    SN 46.49 - SN 46.49 Ajjhattikaṅga: Interior
    SN 46.50 - SN 46.50 Bāhiraṅga: Exterior
SN 46..6.. - SN 46 vagga 6 Sākaccha: Discussion
    SN 46.51 - SN 46.51 Āhāra: Nourishing
    SN 46.52 - SN 46.52 Pariyāya: Is There a Way?
    SN 46.53 - SN 46.53 Aggi: Fire
    SN 46.54 - SN 46.54 Mettāsahagata: Full of Love
    SN 46.55 - SN 46.55 Saṅgārava: With Saṅgārava
    SN 46.56 - SN 46.56 Abhaya: A Place Without Fear
SN 46..7.. - SN 46 vagga 7
    SN 46.57 – SN 46.57-184

detailed TOC

 SN 46 – SN 46 all suttas
SN 46..1.. - SN 46 vagga 1 Pabbata: Mountains
    SN 46.1 - SN 46.1 Himavanta: The Himalaya
        SN 46.1.1 - (just as dragons get strong huge bodies [kāya] moving into larger bodies of water)
        SN 46.1.2 - (a monk develops 7sb☀️ awakening factors depending on ethics and gets stronger and greater Dharmas)
        SN 46.1.3 - (each of 7sb☀️ factors relies on judicious-seclusion, dispassion, cessation, ripens as release)
    SN 46.2 - SN 46.2 Kāya: The Body
        SN 46.2.5 - (5niv⛅ hindrances)
            SN 46.2.5.1 - (kāma-c-chando❤️‍🔥 ← subha-nimittaṃ)
            SN 46.2.5.2 - (byāpādo😠 ← paṭigha-nimittaṃ)
            SN 46.2.5.3 - (thina-middhaṃ🥱 ← arati, tandi, vijambhitā, Bhatta-sammado, cetaso ca līnattaṃ)
            SN 46.2.5.4 - (uddhacca-kukkuccaṃ😰 ←cetaso a-vūpasamo)
            SN 46.2.5.5 - (vici-kicchā🤷 ← vicikicchāṭ-ṭhānīyā dhammā)
        SN 46.2.7 - (7sb☀️ awakening factors)
            SN 46.2.7.1 - (1🐘 sati-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)
            SN 46.2.7.2 - (2💭🕵️ kusal-ākusalā d, sāvajj-ānavajjā d, hīna-paṇītā d, kaṇha-sukka-sap-paṭibhāgā dhammā)
            SN 46.2.7.3 - (3🏹 ārambha-dhātu, nikkama-d, parakkama-d)
            SN 46.2.7.4 - (4😁 pīti-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)
            SN 46.2.7.5 - (5🌊 kāya-passaddhi, citta-passaddhi)
            SN 46.2.7.6 - (6🌄 Samatha-nimittaṃ, A-by-agga-nimittaṃ)
            SN 46.2.7.7 - (7🛆👁 upekkhā-sam-bojjh-aṅgaṭ-ṭhānīyā dhammā)
    SN 46.3 - SN 46.3 Sīla: Ethics
        SN 46.3.0 - (0👂☸ Bhikkhūnaṃ dhammaṃ sutvā)
        SN 46.3.1 - (1🐘 taṃ Dhammaṃ anus-sarati anu-vitakketi)
        SN 46.3.2 - (2💭🕵️ taṁ dhammaṁ paññāya, pa-vicinati, pa-vicarati, pari-vīmaṁsam-āpajjati)
        SN 46.3.3 - (3🏹 āraddhaṃ hoti vīriyaṃ a-sallīnaṃ)
        SN 46.3.4 - (4😁 Āraddha-vīriyassa uppajjati pīti nir-āmisā)
        SN 46.3.5 - (5🌊 Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati)
        SN 46.3.6 - (6🌄 Passaddha-kāyassa sukhino, cittaṃ samādhiyati)
        SN 46.3.7 - (7🛆👁 so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)
        SN 46.3.10 - (7 types of fruits, Nirvana)
    SN 46.4 - SN 46.4 Vattha: Clothes
        SN 46.4.1 - (he abides in any combination of 7sb☀️ factors any time of day he chooses)
        SN 46.4.2 - (These 7sb☀️ factors can be analyzed within jhāna with S&S🐘💭 )
        SN 46.4.3 - (simile of king wearing any clothes he wants, anytime)
        SN 46.4.4 - (repeat of section before simile: These 7sb factors can be analyzed within jhāna)
    SN 46.5 - SN 46.5 Bhikkhu: A Monk
    SN 46.6 - SN 46.6 Kuṇḍaliya: Kuṇḍaliya
    SN 46.7 - SN 46.7 Kūṭāgāra: A Bungalow
    SN 46.8 - SN 46.8 Upavāna: With Upavāna
    SN 46.9 - SN 46.9 Paṭhamauppanna: Arisen (1st)
    SN 46.10 - SN 46.10 Dutiyauppanna: Arisen (2nd)
SN 46..2.. - SN 46 vagga 2 Gilāna: Sick
    SN 46.11 - SN 46.11 Pāṇa: Living Creatures
    SN 46.12 - SN 46.12 Paṭhamasūriyūpama: The Simile of the Sun (1st)
    SN 46.13 - SN 46.13 Dutiyasūriyūpama: The Simile of the Sun (2nd)
    SN 46.14 - SN 46.14 Paṭhamagilāna: Sick (1st)
    SN 46.15 - SN 46.15 Dutiyagilāna: Sick (2nd)
    SN 46.16 - SN 46.16 Tatiyagilāna: Sick (3rd)
    SN 46.17 - SN 46.17 Pāraṅgama: Going to the Far Shore
    SN 46.18 - SN 46.18 Viraddha: Missed Out
    SN 46.19 - SN 46.19 Ariya: Noble
    SN 46.20 - SN 46.20 Nibbidā: disenchantment
SN 46..3.. - SN 46 vagga 3 Udāyi: With Udāyī
    SN 46.21 - SN 46.21 Bodhāya: To Awakening
    SN 46.22 - SN 46.22 Bojjhaṅgadesanā: A Teaching on the Awakening Factors
    SN 46.23 - SN 46.23 Ṭhāniya: Grounds
    SN 46.24 - SN 46.24 Ayonisomanasikāra: Improper Attention
    SN 46.25 - SN 46.25 Aparihāniya: Non-decline
    SN 46.26 - SN 46.26 Taṇhakkhaya: The Ending of Craving
    SN 46.27 - SN 46.27 Taṇhānirodha: The Cessation of Craving
    SN 46.28 - SN 46.28 Nibbedhabhāgiya: Helping Penetration
    SN 46.29 - SN 46.29 Ekadhamma: One Thing
    SN 46.30 - SN 46.30 Udāyi: With Udāyī
SN 46..4.. - SN 46 vagga 4 Nīvaraṇa: Hindrances
    SN 46.31 - SN 46.31 Paṭhamakusala: Skillful (1st)
    SN 46.32 - SN 46.32 Dutiyakusala: Skillful (2nd)
    SN 46.33 - SN 46.33 Upakkilesa: Corruptions
    SN 46.34 - SN 46.34 Anupakkilesa: Not Corruptions
    SN 46.35 - SN 46.35 Ayonisomanasikāra: Improper Attention
    SN 46.36 - SN 46.36 Yonisomanasikāra: Proper Attention
    SN 46.37 - SN 46.37 Buddhi: Growth
    SN 46.38 - SN 46.38 Āvaraṇanīvaraṇa: Obstacles
    SN 46.39 - SN 46.39 Rukkha: Trees
    SN 46.40 - SN 46.40 Nīvaraṇa: Hindrances
SN 46..5.. - SN 46 vagga 5 Cakkavatti: A Wheel Turning Monarch
    SN 46.41 - SN 46.41 Vidhā: Discriminations
    SN 46.42 - SN 46.42 Cakkavatti: A Wheel Turning Monarch
    SN 46.43 - SN 46.43 Māra: About Māra
    SN 46.44 - SN 46.44 Duppañña: Witless
    SN 46.45 - SN 46.45 Paññavanta: Wise
    SN 46.46 - SN 46.46 Dalidda: Poor
    SN 46.47 - SN 46.47 Adalidda: Prosperous
    SN 46.48 - SN 46.48 Ādicca: The Sun
    SN 46.49 - SN 46.49 Ajjhattikaṅga: Interior
    SN 46.50 - SN 46.50 Bāhiraṅga: Exterior
SN 46..6.. - SN 46 vagga 6 Sākaccha: Discussion
    SN 46.51 - SN 46.51 Āhāra: Nourishing
    SN 46.52 - SN 46.52 Pariyāya: Is There a Way?
    SN 46.53 - SN 46.53 Aggi: Fire
    SN 46.54 - SN 46.54 Mettāsahagata: Full of Love
    SN 46.55 - SN 46.55 Saṅgārava: With Saṅgārava
    SN 46.56 - SN 46.56 Abhaya: A Place Without Fear
SN 46..7.. - SN 46 vagga 7
    SN 46.57 – SN 46.57-184

46 – SN 46 all suttas

(cst4)
(derived from B. Sujato 2018/12)

46..1.. - SN 46 vagga 1 Pabbata: Mountains

Saṃyutta Nikāya 46
Linked Discourses 46
1. Pabbatavagga
1. Mountains

46.1 - SN 46.1 Himavanta: The Himalaya

(2024 SP-FLUENT translation by frankk‍ )
(FLIPT version: SN 46.1)
    SN 46.1 - SN 46.1 Himavanta: The Himalaya
        SN 46.1.1 - (just as dragons get strong huge bodies [kāya] moving into larger bodies of water)
        SN 46.1.2 - (a monk develops 7sb☀️ awakening factors depending on ethics and gets stronger and greater Dharmas)
        SN 46.1.3 - (each of 7sb☀️ factors relies on judicious-seclusion, dispassion, cessation, ripens as release)

46.1.1 - (just as dragons get strong huge bodies [kāya] moving into larger bodies of water)

“Seyyathāpi, bhikkhave, himavantaṁ pabbatarājānaṁ nissāya
“monks, supported by the Himalayas, the king of mountains,
nāgā kāyaṁ vaḍḍhenti, balaṁ gāhenti;
dragons nurture their bodies and acquire strength.
te tattha kāyaṁ vaḍḍhetvā balaṁ gāhetvā kusobbhe otaranti,
When they’re strong they dive into the pools.
kusobbhe otaritvā mahāsobbhe otaranti,
Then they dive into the lakes,
mahāsobbhe otaritvā kunnadiyo otaranti,
the streams,
kunnadiyo otaritvā mahānadiyo otaranti,
the rivers,
mahānadiyo otaritvā mahāsamuddasāgaraṁ otaranti;
and finally the ocean.
te tattha mahantattaṁ vepullattaṁ āpajjanti kāyena;
There they acquire a great and abundant body.

46.1.2 - (a monk develops 7sb☀️ awakening factors depending on ethics and gets stronger and greater Dharmas)

evameva kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento
In the same way, a monk develops and cultivates the seven awakening factors depending on and grounded on ethics,
satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesu.
acquiring great and abundant good Dharmas.
Kathañca, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento
And how does a monk develop the seven awakening factors depending on and grounded on ethics,
satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesūti?
acquiring great and abundant good Dharmas?

46.1.3 - (each of 7sb☀️ factors relies on judicious-seclusion, dispassion, cessation, ripens as release)

Idha, bhikkhave, bhikkhu sati-sam-bojjh-aṅgaṁ bhāveti
It’s when a monk develops the awakening factor of remembering and applying Dharma,
viveka-nissitaṁ
which relies on judicious-seclusion,
virāga-nissitaṁ
dispassion,
nirodha-nissitaṁ
and cessation,
vossagga-pariṇāmiṁ;
and ripens as release [into Nirvana].
(repeat for remaining 7 factors)

dhammavicaya-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of investigation of dharmas …
vīriya-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of vigor …
pīti-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of mental-joy …
passaddhi-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of pacification …
samādhi-sam-bojjh-aṅgaṁ bhāveti …pe…
They develop the awakening factor of undistractible-lucidity …
upekkhā-sam-bojjh-aṅgaṁ bhāveti
They develop the awakening factor of equanimous-observation,
viveka-nissitaṁ
which relies on judicious-seclusion,
virāga-nissitaṁ
dispassion,
nirodha-nissitaṁ
and cessation,
vossagga-pariṇāmiṁ;
and ripens as release [into Nirvana].
(conclusion)

Evaṁ kho, bhikkhave, bhikkhu sīlaṁ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento
That’s how a monk develops and cultivates the seven awakening factors depending on and grounded on ethics,
satta bojjhaṅge bahulīkaronto mahantattaṁ vepullattaṁ pāpuṇāti dhammesū”ti.
acquiring great and abundant good Dharmas.”
(end of sutta⏹️)

46.2 - SN 46.2 Kāya: The Body

(2024 SP-FLUENT translation by frankk‍ )
(FLIPT version: SN 46.2)
    SN 46.2 - SN 46.2 Kāya: The Body
        SN 46.2.5 - (5niv⛅ hindrances)
            SN 46.2.5.1 - (kāma-c-chando❤️‍🔥 ← subha-nimittaṃ)
            SN 46.2.5.2 - (byāpādo😠 ← paṭigha-nimittaṃ)
            SN 46.2.5.3 - (thina-middhaṃ🥱 ← arati, tandi, vijambhitā, Bhatta-sammado, cetaso ca līnattaṃ)
            SN 46.2.5.4 - (uddhacca-kukkuccaṃ😰 ←cetaso a-vūpasamo)
            SN 46.2.5.5 - (vici-kicchā🤷 ← vicikicchāṭ-ṭhānīyā dhammā)
        SN 46.2.7 - (7sb☀️ awakening factors)
            SN 46.2.7.1 - (1🐘 sati-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)
            SN 46.2.7.2 - (2💭🕵️ kusal-ākusalā d, sāvajj-ānavajjā d, hīna-paṇītā d, kaṇha-sukka-sap-paṭibhāgā dhammā)
            SN 46.2.7.3 - (3🏹 ārambha-dhātu, nikkama-d, parakkama-d)
            SN 46.2.7.4 - (4😁 pīti-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)
            SN 46.2.7.5 - (5🌊 kāya-passaddhi, citta-passaddhi)
            SN 46.2.7.6 - (6🌄 Samatha-nimittaṃ, A-by-agga-nimittaṃ)
            SN 46.2.7.7 - (7🛆👁 upekkhā-sam-bojjh-aṅgaṭ-ṭhānīyā dhammā)

46.2.5 - (5niv⛅ hindrances)

“Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko,
“monks, this body is sustained by food.
āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;
It depends on food to continue, and without food it doesn’t continue.
evameva kho, bhikkhave, pañca nīvaraṇā āhāraṭṭhitikā,
In the same way, the five hindrances are sustained by fuel.
āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.
They depend on fuel to continue, and without fuel they don’t continue.

46.2.5.1 - (kāma-c-chando❤️‍🔥 ← subha-nimittaṃ)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā kāmacchandassa uppādāya,
the arising of sensual desire,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?
or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, subha-nimittaṁ.
There is the sign of beauty.
Tattha a-yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent unwise attention to that fuels
anuppannassa vā kāmacchandassa uppādāya,
the arising of sensual desire,
uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.
or, when it has arisen, makes it increase and grow.

46.2.5.2 - (byāpādo😠 ← paṭigha-nimittaṃ)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā byāpādassa uppādāya,
the arising of ill will,
uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?
or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, paṭigha-nimittaṁ.
There is the sign of irritation.
Tattha a-yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent unwise attention to that fuels
anuppannassa vā byāpādassa uppādāya,
the arising of ill will,
uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.
or, when it has arisen, makes it increase and grow.

46.2.5.3 - (thina-middhaṃ🥱 ← arati, tandi, vijambhitā, Bhatta-sammado, cetaso ca līnattaṃ)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā thinamiddhassa uppādāya,
the arising of dullness and drowsiness,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?
or, when they have arisen, makes them increase and grow?
Atthi, bhikkhave, arati tandi vijambhitā
There is discontent, sloth, yawning,
bhattasammado cetaso ca līnattaṁ.
sleepiness after eating, and mental sluggishness.
Tattha a-yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent unwise attention to them fuels
anuppannassa vā thinamiddhassa uppādāya,
the arising of dullness and drowsiness,
uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.
or, when they have arisen, makes them increase and grow.

46.2.5.4 - (uddhacca-kukkuccaṃ😰 ←cetaso a-vūpasamo)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā uddhaccakukkuccassa uppādāya,
the arising of restlessness and remorse,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?
or, when they have arisen, makes them increase and grow?
Atthi, bhikkhave, cetaso avūpasamo.
There is the unsettled mind.
Tattha a-yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent unwise attention to that fuels
anuppannassa vā uddhaccakukkuccassa uppādāya,
the arising of restlessness and remorse,
uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.
or, when they have arisen, makes them increase and grow.

46.2.5.5 - (vici-kicchā🤷 ← vicikicchāṭ-ṭhānīyā dhammā)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannāya vā vicikicchāya uppādāya,
the arising of doubt,
uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?
or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā.
There are Dharmas that are grounds for doubt.
Tattha a-yoniso-manasi-kāra-bahulī-kāro—ayamāhāro
Frequent unwise attention to them fuels
anuppannāya vā vicikicchāya uppādāya,
the arising of doubt,
uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.
or, when it has arisen, makes it increase and grow.
Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko,
This body is sustained by food.
āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;
It depends on food to continue, and without food it doesn’t continue.
evameva kho, bhikkhave, ime pañca nīvaraṇā āhāraṭṭhitikā,
In the same way, the five hindrances are sustained by fuel.
āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.
They depend on fuel to continue, and without fuel they don’t continue.

46.2.7 - (7sb☀️ awakening factors)

Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko,
This body is sustained by food.
āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;
It depends on food to continue, and without food it doesn’t continue.
evameva kho, bhikkhave, satta bojjhaṅgā āhāraṭṭhitikā,
In the same way, the seven awakening factors are sustained by fuel.
āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhanti.
They depend on fuel to continue, and without fuel they don’t continue.

46.2.7.1 - (1🐘 sati-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā sati-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of remembering and applying Dharma,
uppannassa vā sati-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave, sati-sam-bojjh-aṅgaṭṭhānīyā dhammā.
There are Dharmas that are grounds for the awakening factor of remembering and applying Dharma.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā sati-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of remembering and applying Dharma,
uppannassa vā sati-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.

46.2.7.2 - (2💭🕵️ kusal-ākusalā d, sāvajj-ānavajjā d, hīna-paṇītā d, kaṇha-sukka-sap-paṭibhāgā dhammā)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā dhammavicaya-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of investigation of Dharmas,
uppannassa vā dhammavicaya-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave, kusal-ākusalā dhammā,
There are Dharmas that are skillful and unskillful,
sāvajj-ānavajjā dhammā,
blameworthy and blameless,
hīna-paṇītā dhammā,
inferior and superior,
kaṇha-sukka-sappaṭibhāgā dhammā.
and those on the side of dark and bright.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā dhammavicaya-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of investigation of Dharmas,
uppannassa vā dhammavicaya-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.

46.2.7.3 - (3🏹 ārambha-dhātu, nikkama-d, parakkama-d)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā vīriya-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of vigor,
uppannassa vā vīriya-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave,
There are the elements of
ārambha-dhātu
initiative,
nikkama-dhātu
persistence,
parakkama-dhātu.
and exertion [to finish task].
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā vīriya-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of vigor,
uppannassa vā vīriya-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.

46.2.7.4 - (4😁 pīti-sam-bojjh-aṅgaṭ--ṭhānīyā dhammā)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā pīti-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of mental-joy,
uppannassa vā pīti-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave, pīti-sam-bojjh-aṅgaṭṭhānīyā dhammā.
There are Dharmas that are grounds for the awakening factor of mental-joy.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā pīti-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of mental-joy,
uppannassa vā pīti-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.

46.2.7.5 - (5🌊 kāya-passaddhi, citta-passaddhi)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā passaddhi-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of pacification,
uppannassa vā passaddhi-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave,
There is
kāya-passaddhi,
pacification of the body
citta-passaddhi.
and of the mind.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to that fuels
anuppannassa vā passaddhi-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of pacification,
uppannassa vā passaddhi-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.

46.2.7.6 - (6🌄 Samatha-nimittaṃ, A-by-agga-nimittaṃ)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā samādhi-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of undistractible-lucidity,
uppannassa vā samādhi-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave,
There is the
samatha-nimittaṁ
sign of serenity and the
abyagga-nimittaṁ.
sign of of non-distraction.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā samādhi-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of undistractible-lucidity,
uppannassa vā samādhi-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.

46.2.7.7 - (7🛆👁 upekkhā-sam-bojjh-aṅgaṭ-ṭhānīyā dhammā)

Ko ca, bhikkhave, āhāro
And what fuels
anuppannassa vā upekkhā-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of equanimous-observation,
uppannassa vā upekkhā-sam-bojjh-aṅgassa bhāvanāya pāripūriyā?
or, when it has arisen, fully develops it?
Atthi, bhikkhave, upekkhā-sam-bojjh-aṅgaṭṭhānīyā dhammā.
There are Dharmas that are grounds for the awakening factor of equanimous-observation.
Tattha yoniso-manasi-kāra-bahulī-kāro— ayamāhāro
Frequent wise attention to them fuels
anuppannassa vā upekkhā-sam-bojjh-aṅgassa uppādāya,
the arising of the awakening factor of equanimous-observation,
uppannassa vā upekkhā-sam-bojjh-aṅgassa bhāvanāya pāripūriyā.
or, when it has arisen, fully develops it.
Seyyathāpi, bhikkhave, ayaṁ kāyo āhāraṭṭhitiko,
This body is sustained by food.
āhāraṁ paṭicca tiṭṭhati, anāhāro no tiṭṭhati;
It depends on food to continue, and without food it doesn’t continue.
evameva kho, bhikkhave, ime satta bojjhaṅgā āhāraṭṭhitikā,
In the same way, the seven awakening factors are sustained by fuel.
āhāraṁ paṭicca tiṭṭhanti, anāhārā no tiṭṭhantī”ti.
They depend on fuel to continue, and without fuel they don’t continue.”
(end of sutta⏹️)

46.3 - SN 46.3 Sīla: Ethics

(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )
(FLIPT version: SN 46.3)
    SN 46.3 - SN 46.3 Sīla: Ethics
        SN 46.3.0 - (0👂☸ Bhikkhūnaṃ dhammaṃ sutvā)
        SN 46.3.1 - (1🐘 taṃ Dhammaṃ anus-sarati anu-vitakketi)
        SN 46.3.2 - (2💭🕵️ taṁ dhammaṁ paññāya, pa-vicinati, pa-vicarati, pari-vīmaṁsam-āpajjati)
        SN 46.3.3 - (3🏹 āraddhaṃ hoti vīriyaṃ a-sallīnaṃ)
        SN 46.3.4 - (4😁 Āraddha-vīriyassa uppajjati pīti nir-āmisā)
        SN 46.3.5 - (5🌊 Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati)
        SN 46.3.6 - (6🌄 Passaddha-kāyassa sukhino, cittaṃ samādhiyati)
        SN 46.3.7 - (7🛆👁 so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)
        SN 46.3.10 - (7 types of fruits, Nirvana)

“Ye te, bhikkhave, bhikkhū sīla-sampannā samādhi-sampannā
“monks, when a monk is accomplished in ethics, undistractible-lucidity,
ñāṇa-sampannā vimutti-sampannā vimutti-ñāṇa-dassana-sampannā,
knowledge, freedom, or the knowledge and vision of freedom,
dassanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
even the sight of them is very helpful, I say.
savanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
Even to hear them, ...
upasaṅkamanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
approach them, ...
payirupāsanampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
pay homage to them, ...
anus-satimpāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi;
recollect them, ...
anupabbajjampāhaṁ, bhikkhave, tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi.
or go forth following them is very helpful, I say.
Taṁ kissa hetu?
Why is that?

46.3.0 - (0👂☸ Bhikkhūnaṃ dhammaṃ sutvā)

Tathārūpānaṁ, bhikkhave, bhikkhūnaṁ dhammaṁ sutvā
Because after hearing The Dharma of such monks, a monk
dvayena vūpakāsena vūpakaṭṭho viharati— kāya-vūpakāsena ca citta-vūpakāsena ca.
will live withdrawn in both body and mind,

46.3.1 - (1🐘 taṃ Dhammaṃ anus-sarati anu-vitakketi)

So tathā vūpakaṭṭho viharanto taṁ dhammaṁ anus-sarati anu-vitakketi.
as they recollect and think about that Dharma.
Yasmiṁ samaye, bhikkhave, bhikkhu tathā vūpakaṭṭho viharanto taṁ dhammaṁ anussarati anuvitakketi, sati-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of remembering and applying Dharma;
sati-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
sati-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.

46.3.2 - (2💭🕵️ taṁ dhammaṁ paññāya, pa-vicinati, pa-vicarati, pari-vīmaṁsam-āpajjati)

So tathā sato viharanto
As they live remembering and applying [Dharma] in this way they
taṁ dhammaṁ paññāya, pa-vicinati, pa-vicarati, pari-vīmaṁsam-āpajjati.
discern-Dharma-with-wisdom, investigate it, evaluate-&-explore, and discriminate.
Yasmiṁ samaye, bhikkhave, bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsamāpajjati, dhammavicaya-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of investigation of dharmas;
dhammavicaya-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
dhammavicaya-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.

46.3.3 - (3🏹 āraddhaṃ hoti vīriyaṃ a-sallīnaṃ)

Tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato
As they investigate dharmas with wisdom in this way their
āraddhaṁ hoti vīriyaṁ asallīnaṁ.
vigor is aroused and unflagging.
Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsamāpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriya-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of vigor;
vīriya-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
vīriya-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.

46.3.4 - (4😁 Āraddha-vīriyassa uppajjati pīti nir-āmisā)

Āraddhavīriyassa
When they're vigorous [in practicing Dharma],
uppajjati pīti nirāmisā.
spiritual mental-joy arises.
Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pīti-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of mental-joy;
pīti-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
pīti-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.

46.3.5 - (5🌊 Pīti-man-assa, kāyo-pi passambhati, cittam-pi passambhati)

Pīti-manassa
When the mind is full of mental-joy,
kāyopi passambhati, cittampi passambhati.
the body and mind become pacified.
Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati cittampi passambhati, passaddhi-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of pacification;
passaddhi-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
passaddhi-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.

46.3.6 - (6🌄 Passaddha-kāyassa sukhino, cittaṃ samādhiyati)

Passaddha-kāyassa
When the body is pacified
sukhino, cittaṁ samādhiyati.
he experiences [physical] pleasure, and the mind becomes undistractible-&-lucid in samādhi.
Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhi-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of undistractible-lucidity;
samādhi-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
samādhi-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.

46.3.7 - (7🛆👁 so tathā-samāhitaṃ cittaṃ, sādhukaṃ ajjh-upekkhitā hoti)

So tathā-samāhitaṁ cittaṁ
Their mind which is undistractible-&-lucid,
sādhukaṁ ajjh-upekkhitā hoti.
they thoroughly and equanimously-observe it [with wisdom and right view].
Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhā-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno āraddho hoti;
At such a time, a monk has activated the awakening factor of equanimous-observation;
upekkhā-sam-bojjh-aṅgaṁ tasmiṁ samaye bhikkhu bhāveti;
they develop it
upekkhā-sam-bojjh-aṅgo tasmiṁ samaye bhikkhuno bhāvanā-pāripūriṁ gacchati.
and perfect it.

46.3.10 - (7 types of fruits, Nirvana)

Evaṁ bhāvitesu kho, bhikkhave, sattasu -sam-bojjh-aṅgesu evaṁ bahulīkatesu satta phalā sattānisaṁsā pāṭikaṅkhā.
When the seven awakening factors are developed and cultivated in this way they can expect seven fruits and benefits.
Katame satta phalā sattānisaṁsā?
What seven?
Diṭṭheva dhamme paṭikacca aññaṁ ārādheti.
They attain enlightenment early on in this very life.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, atha maraṇakāle aññaṁ ārādheti.
If not, they attain enlightenment at the time of death.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti.
If not, with the ending of the five lower fetters, they’re nirvana'd between one life and the next.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti.
If not, with the ending of the five lower fetters they’re nirvana'd upon landing.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti.
If not, with the ending of the five lower fetters they’re nirvana'd without extra effort.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti.
If not, with the ending of the five lower fetters they’re nirvana'd with extra effort.
No ce diṭṭheva dhamme paṭikacca aññaṁ ārādheti, no ce maraṇakāle aññaṁ ārādheti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā antarāparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā upahaccaparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā asaṅkhāraparinibbāyī hoti, no ce pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā sasaṅkhāraparinibbāyī hoti, atha pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā uddhaṁsoto hoti akaniṭṭhagāmī.
If not, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
Evaṁ bhāvitesu kho, bhikkhave, sattasu bojjhaṅgesu evaṁ bahulīkatesu ime satta phalā sattānisaṁsā pāṭikaṅkhā”ti.
When the seven awakening factors are developed and cultivated in this way these are the seven fruits and benefits they can expect.”
(end of sutta⏹️)

46.4 - SN 46.4 Vattha: Clothes

(2024 SP-FLUENT translation by frankk‍ derived from B. Sujato‍ )
(FLIPT version: SN 46.4)
    SN 46.4 - SN 46.4 Vattha: Clothes
        SN 46.4.1 - (he abides in any combination of 7sb☀️ factors any time of day he chooses)
        SN 46.4.2 - (These 7sb☀️ factors can be analyzed within jhāna with S&S🐘💭 )
        SN 46.4.3 - (simile of king wearing any clothes he wants, anytime)
        SN 46.4.4 - (repeat of section before simile: These 7sb factors can be analyzed within jhāna)

Ekaṁ samayaṁ āyasmā sāriputto sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time Venerable Sāriputta was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhavo”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Sattime, āvuso, bojjhaṅgā.
“There are these seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, vigor, mental-joy, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, āvuso, satta bojjhaṅgā.
These are the seven awakening factors.

46.4.1 - (he abides in any combination of 7sb☀️ factors any time of day he chooses)

Imesaṁ khvāhaṁ, āvuso, sattannaṁ bojjhaṅgānaṁ
Friends,
yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ,
In the morning,
tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi;
I live in whichever of these seven awakening factors I want.
yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ,
At midday,
tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi;
I live in whichever of these seven awakening factors I want.
yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ,
and in the evening,
tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi.
I live in whichever of these seven awakening factors I want.

46.4.2 - (These 7sb☀️ factors can be analyzed within jhāna with S&S🐘💭 )

Satisambojjhaṅgo iti ce me, āvuso, hoti,
If it’s the awakening factor of remembering and applying Dharma,
‘appamāṇo’ti me hoti,
I know that it’s limitless
‘susamāraddho’ti me hoti,
and that it’s properly implemented.
tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.
While it remains I understand that it remains.
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi
And if it subsides in me I understand the specific reason it subsides.
…pe…
… (repeat for awakening factors 2💭🕵️ ... 6🌄 )
upekkhāsambojjhaṅgo iti ce me, āvuso, hoti,
If it’s the awakening factor of equanimous-observation,
‘appamāṇo’ti me hoti,
I know that it’s limitless
‘susamāraddho’ti me hoti,
and that it’s properly implemented.
tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.
While it remains I understand that it remains.
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi.
And if it subsides I understand the specific reason it subsides.

46.4.3 - (simile of king wearing any clothes he wants, anytime)

Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṁ dussānaṁ dussakaraṇḍako pūro assa.
Suppose that a ruler or their minister had a chest full of garments of different colors.
So yaññadeva dussayugaṁ ākaṅkheyya pubbaṇhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ pubbaṇhasamayaṁ pārupeyya;
In the morning, they’d don whatever pair of garments they wanted.
yaññadeva dussayugaṁ ākaṅkheyya majjhanhikaṁ samayaṁ pārupituṁ, taṁ tadeva dussayugaṁ majjhanhikaṁ samayaṁ pārupeyya;
At midday, ...
yaññadeva dussayugaṁ ākaṅkheyya sāyanhasamayaṁ pārupituṁ, taṁ tadeva dussayugaṁ sāyanhasamayaṁ pārupeyya.
and in the evening, they’d don whatever pair of garments they wanted.

46.4.4 - (repeat of section before simile: These 7sb factors can be analyzed within jhāna)

Evameva khvāhaṁ, āvuso, imesaṁ sattannaṁ bojjhaṅgānaṁ
In the same way,
yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṁ viharituṁ,
in the morning,
tena tena bojjhaṅgena pubbaṇhasamayaṁ viharāmi;
...
yena yena bojjhaṅgena ākaṅkhāmi majjhanhikaṁ samayaṁ viharituṁ,
at midday,
tena tena bojjhaṅgena majjhanhikaṁ samayaṁ viharāmi;
...
yena yena bojjhaṅgena ākaṅkhāmi sāyanhasamayaṁ viharituṁ,
and in the evening,
tena tena bojjhaṅgena sāyanhasamayaṁ viharāmi.
I live in whichever of these seven awakening factors I want.
Satisambojjhaṅgo iti ce me, āvuso, hoti,
If it’s the awakening factor of remembering and applying Dharma,
‘appamāṇo’ti me hoti,
I know that it’s limitless
‘susamāraddho’ti me hoti,
and that it’s properly implemented.
tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.
While it remains I understand that it remains.
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmi
And if it subsides I understand the specific reason it subsides.
…pe…
… (repeat for awakening factors 2💭🕵️ ... 6🌄 )
upekkhāsambojjhaṅgo iti ce me, āvuso, hoti,
If it’s the awakening factor of equanimous-observation,
‘appamāṇo’ti me hoti,
I know that it’s limitless
‘susamāraddho’ti me hoti,
and that it’s properly implemented.
tiṭṭhantañca naṁ ‘tiṭṭhatī’ti pajānāmi.
While it remains I understand that it remains.
Sacepi me cavati, ‘idappaccayā me cavatī’ti pajānāmī”ti.
And if it subsides I understand the specific reason it subsides.”
(end of sutta⏹️)

46.5 - SN 46.5 Bhikkhu: A Monk

5. Bhikkhusutta
5. A Monk
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti.
“Sir, they speak of the ‘awakening factors’.
Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti?
How are the awakening factors defined?”
“Bodhāya saṃvattantīti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccanti.
“monk, they’re called awakening factors because they lead to awakening.
Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
A monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
tassime satta bojjhaṅge bhāvayato
“When these factors for awakening are developed,
kām-āsavāpi cittaṃ vimuccati,
the mind is released from the effluent of sensuality,
bhav-āsavāpi cittaṃ vimuccati,
the mind is released from the effluent of becoming,
avijj-āsavāpi cittaṃ vimuccati.
the mind is released from the effluent of ignorance.
Vimuttasmiṃ vimuttamiti ñāṇaṃ hoti.
When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānāti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Bodhāya saṃvattantīti, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti.
They’re called awakening factors because they lead to awakening.”

46.6 - SN 46.6 Kuṇḍaliya: Kuṇḍaliya

6. Kuṇḍaliyasutta
6. Kuṇḍaliya
Ekaṃ samayaṃ bhagavā sākete viharati añjanavane migadāye.
At one time the Buddha was staying near Sāketa in the deer part at the Añjana Wood.
Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho kuṇḍaliyo paribbājako bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ahamasmi, bho gotama, ārāmanissayī parisāvacaro.
“Master Gotama, I like to hang around the monasteries and visit the assemblies.
Tassa mayhaṃ, bho gotama, pacchābhattaṃ bhuttapātarāsassa ayamācāro hoti—
When I’ve finished breakfast, it’s my habit to
ārāmena ārāmaṃ uyyānena uyyānaṃ anucaṅkamāmi anuvicarāmi.
wander from monastery to monastery, from park to park.
So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṃsañceva kathaṃ kathente upārambhānisaṃsañca:
There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault.
‘bhavaṃ pana gotamo kimānisaṃso viharatī’”ti?
But what benefit does Master Gotama live for?”
“Vijjāvimuttiphalānisaṃso kho, kuṇḍaliya, tathāgato viharatī”ti.
“The benefit the Realized One lives for, Kuṇḍaliya, is the fruit of knowledge and freedom.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill knowledge and freedom?”
“Satta kho, kuṇḍaliya, bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
“The seven awakening factors.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the seven awakening factors?”
“Cattāro kho, kuṇḍaliya, satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī”ti.
“The four kinds of rememberfulness meditation.”
“Katame pana, bho gotama, dhammā bhāvitā, bahulīkatā cattāro satipaṭṭhāne paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the four kinds of rememberfulness meditation?”
“Tīṇi kho, kuṇḍaliya, sucaritāni bhāvitāni bahulīkatāni cattāro satipaṭṭhāne paripūrentī”ti.
“The three kinds of good conduct.”
“Katame pana, bho gotama, dhammā bhāvitā bahulīkatā tīṇi sucaritāni paripūrentī”ti?
“But what things must be developed and cultivated in order to fulfill the three kinds of good conduct?”
“Indriyasaṃvaro kho, kuṇḍaliya, bhāvito bahulīkato tīṇi sucaritāni paripūretīti.
“Sense restraint.
Kathaṃ bhāvito ca, kuṇḍaliya, indriyasaṃvaro kathaṃ bahulīkato tīṇi sucaritāni paripūretīti?
And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct?
Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṃ disvā manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti.
A monk sees an agreeable sight with their eye. They don’t desire it or enjoy it, and they don’t give rise to greed.
Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
Their mind and body are steady internally, well settled and well freed.
Cakkhunā kho paneva rūpaṃ disvā amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso.
But if they see a disagreeable sight they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will.
Tassa ṭhito ca kāyo hoti ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
Their mind and body are steady internally, well settled and well freed.
Puna caparaṃ, kuṇḍaliya, bhikkhu sotena saddaṃ sutvā … pe …
Furthermore, a monk hears an agreeable sound with the ear …
ghānena gandhaṃ ghāyitvā … pe …
smells an agreeable odor with the nose …
jivhāya rasaṃ sāyitvā … pe …
tastes an agreeable flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā … pe …
feels an agreeable touch with the body …
manasā dhammaṃ viññāya manāpaṃ nābhijjhati nābhihaṃsati, na rāgaṃ janeti.
knows an agreeable thought with their mind. They don’t desire it or enjoy it, and they don’t give rise to greed.
Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
Their mind and body are steady internally, well settled and well freed.
Manasā kho paneva dhammaṃ viññāya amanāpaṃ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso.
But if they know a disagreeable thought they’re not dismayed; their mind isn’t hardened, dejected, or full of ill will.
Tassa ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
Their mind and body are steady internally, well settled and well freed.
Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṃ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
When a monk’s mind and body are steady internally, they’re well settled and well freed when it comes to both agreeable and disagreeable sights,
Sotena saddaṃ sutvā … pe …
sounds,
ghānena gandhaṃ ghāyitvā … pe …
smells,
jivhāya rasaṃ sāyitvā … pe …
tastes,
kāyena phoṭṭhabbaṃ phusitvā … pe …
touches,
manasā dhammaṃ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṃ cittaṃ ajjhattaṃ susaṇṭhitaṃ suvimuttaṃ.
and thoughts.
Evaṃ bhāvito kho, kuṇḍaliya, indriyasaṃvaro evaṃ bahulīkato tīṇi sucaritāni paripūreti.
That’s how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.
Kathaṃ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti?
And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of rememberfulness meditation?
Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti.
A monk gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind.
Evaṃ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṃ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.
That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of rememberfulness meditation.
Kathaṃ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṃ bahulīkatā satta bojjhaṅge paripūrenti?
And how are the four kinds of rememberfulness meditation developed and cultivated so as to fulfill the seven awakening factors?
Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ;
A monk meditates by observing an aspect of the body—ardent, aware, and rememberful, rid of desire and aversion for the world.
vedanāsu … pe …
They meditate observing an aspect of feelings …
citte … pe …
mind …
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
dharmas—ardent, aware, and rememberful, rid of desire and aversion for the world.
Evaṃ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṃ bahulīkatā satta bojjhaṅge paripūrenti.
That’s how the four kinds of rememberfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.
Kathaṃ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṃ bahulīkatā vijjāvimuttiṃ paripūrenti?
And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?
Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
A monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṃ bahulīkatā vijjāvimuttiṃ paripūrentī”ti.
That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”
Evaṃ vutte, kuṇḍaliyo paribbājako bhagavantaṃ etadavoca:
When he said this, the wanderer Kuṇḍaliya said to the Buddha:
“abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
“Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

46.7 - SN 46.7 Kūṭāgāra: A Bungalow

7. Kūṭāgārasutta
7. A Bungalow
“Seyyathāpi, bhikkhave, kūṭāgārassa yā kāci gopānasiyo, sabbā tā kūṭaninnā kūṭapoṇā kūṭapabbhārā;
“monks, the rafters of a bungalow all slant, slope, and incline to the peak.
evameva kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro.
In the same way, a monk who develops and cultivates the seven awakening factors slants, slopes, and inclines to nirvana.
Kathañca, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro?
And how does a monk who develops the seven awakening factors slant, slope, and incline to nirvana?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu satta bojjhaṅge bhāvento satta bojjhaṅge bahulīkaronto nibbānaninno hoti nibbānapoṇo nibbānapabbhāro”ti.
That’s how a monk who develops and cultivates the seven awakening factors slants, slopes, and inclines to nirvana.”

46.8 - SN 46.8 Upavāna: With Upavāna

8. Upavānasutta
8. With Upavāna
Ekaṃ samayaṃ āyasmā ca upavāno āyasmā ca sāriputto kosambiyaṃ viharanti ghositārāme.
At one time the venerables Upavāna and Sāriputta were staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā sāriputto sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā upavāno tenupasaṅkami; upasaṅkamitvā āyasmatā upavānena saddhiṃ sammodi.
Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Upavāna and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ upavānaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Upavāna:
“Jāneyya nu kho, āvuso upavāna, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti?
“Reverend Upavāna, can a monk know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease?”
“Jāneyya kho, āvuso sāriputta, bhikkhu ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti.
“They can, Reverend Sāriputta.
“Satisambojjhaṅgaṃ kho, āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃ katvā manasi karomi, no ca līnan’ti … pe …
As a monk rouses up the awakening factor of rememberfulness, they understand: ‘My mind is well freed. I’ve eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.’ …
upekkhāsambojjhaṅgaṃ āvuso, bhikkhu ārabbhamāno pajānāti ‘cittañca me suvimuttaṃ, thinamiddhañca me susamūhataṃ, uddhaccakukkuccañca me suppaṭivinītaṃ, āraddhañca me vīriyaṃ, aṭṭhiṃ katvā manasi karomi, no ca līnan’”ti.
As they rouse up the awakening factor of equanimous-observation, they understand: ‘My mind is well freed. I’ve eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.’
“Evaṃ kho, āvuso sāriputta, bhikkhu jāneyya ‘paccattaṃ yonisomanasikārā evaṃ susamāraddhā me satta bojjhaṅgā phāsuvihārāya saṃvattantī’”ti.
That’s how a monk can know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease.”

46.9 - SN 46.9 Paṭhamauppanna: Arisen (1st)

9. Paṭhamauppannasutta
9. Arisen (1st)
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassa.
“monks, these seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra tathāgatassa pātubhāvā arahato sammāsambuddhassā”ti.
These seven awakening factors don’t arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared.”

46.10 - SN 46.10 Dutiyauppanna: Arisen (2nd)

10. Dutiyauppannasutta
10. Arisen (2nd)
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā.
“monks, these seven awakening factors don’t arise to be developed and cultivated apart from the Holy One’s training.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā anuppannā uppajjanti, nāññatra sugatavinayā”ti.
These seven awakening factors don’t arise to be developed and cultivated apart from the Holy One’s training.”

46..2.. - SN 46 vagga 2 Gilāna: Sick

2. Gilānavagga
2. Sick

46.11 - SN 46.11 Pāṇa: Living Creatures

11. Pāṇasutta
11. Living Creatures
“Seyyathāpi, bhikkhave, ye keci pāṇā cattāro iriyāpathe kappenti—
“monks, living creatures engage in the four postures:
kālena gamanaṃ, kālena ṭhānaṃ, kālena nisajjaṃ, kālena seyyaṃ, sabbe te pathaviṃ nissāya pathaviyaṃ patiṭṭhāya evamete cattāro iriyāpathe kappenti;
sometimes walking, sometimes standing, sometimes sitting, sometimes lying down. They do so depending on the earth and grounded on the earth.
evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti.
In the same way, a monk develops and cultivates the seven awakening factors depending on and grounded on ethics.
Kathañca, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti?
And how does a monk develop the seven awakening factors depending on and grounded on ethics?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk develops and cultivates the seven awakening factors depending on and grounded on ethics.”

46.12 - SN 46.12 Paṭhamasūriyūpama: The Simile of the Sun (1st)

12. Paṭhamasūriyūpamasutta
12. The Simile of the Sun (1st)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ nimittaṃ, yadidaṃ—kalyāṇamittatā.
In the same way, for a monk good friendship is the forerunner and precursor of the arising of the seven awakening factors.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk with good friends can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti satta bojjhaṅge bahulīkaroti?
And how does a monk with good friends develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the seven awakening factors.”

46.13 - SN 46.13 Dutiyasūriyūpama: The Simile of the Sun (2nd)

13. Dutiyasūriyūpamasutta
13. The Simile of the Sun (2nd)
“Sūriyassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ;
“monks, the dawn is the forerunner and precursor of the sunrise.
evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—yonisomanasikāro.
In the same way, for a monk proper attention is the forerunner and precursor of the arising of the seven awakening factors.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
And how does a monk with proper attention develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk with proper attention develops and cultivates the seven awakening factors.”

46.14 - SN 46.14 Paṭhamagilāna: Sick (1st)

14. Paṭhamagilānasutta
14. Sick (1st)
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṃ viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahākassapaṃ etadavoca:
Then in the late afternoon, the Buddha came out of retreat, went to Venerable Mahākassapa, sat down on the seat spread out, and said to him:
“Kacci te, kassapa, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Kassapa, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Sattime, kassapa, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti.
“Kassapa, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati … pe … upekkhāsambojjhaṅgo kho, kassapa, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, kassapa, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.”
“Taggha, bhagavā, bojjhaṅgā;
“Indeed, Blessed One, these are awakening factors!
taggha, sugata, bojjhaṅgā”ti.
Indeed, Holy One, these are awakening factors!”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā mahākassapo bhagavato bhāsitaṃ abhinandi.
Satisfied, Venerable Mahākassapa was happy with what the Buddha said.
Vuṭṭhahi cāyasmā mahākassapo tamhā ābādhā.
And that’s how he recovered from that illness.
Tathāpahīno cāyasmato mahākassapassa so ābādho ahosīti.

46.15 - SN 46.15 Dutiyagilāna: Sick (2nd)

15. Dutiyagilānasutta
15. Sick (2nd)
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena āyasmā mahāmoggallāno gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno.
Now at that time Venerable Mahāmoggallāna was staying on the Vulture’s Peak mountain, and he was sick, suffering, gravely ill.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṃ mahāmoggallānaṃ etadavoca:
Then in the late afternoon, the Buddha came out of retreat, went to Venerable Moggallāna, sat down on the seat spread out, and said to him:
“Kacci te, moggallāna, khamanīyaṃ kacci yāpanīyaṃ? Kacci dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṃ paññāyati, no abhikkamo”ti?
“Moggallāna, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.”
“Na me, bhante, khamanīyaṃ, na yāpanīyaṃ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṃ paññāyati, no paṭikkamo”ti.
“Sir, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading.”
“Sattime, moggallāna, bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti.
“Moggallāna, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati … pe … upekkhāsambojjhaṅgo kho, moggallāna, mayā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, moggallāna, satta bojjhaṅgā mayā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These are the seven awakening factors that I’ve rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.”
“Taggha, bhagavā, bojjhaṅgā;
“Indeed, Blessed One, these are awakening factors!
taggha, sugata, bojjhaṅgā”ti.
Indeed, Holy One, these are awakening factors!”
Idamavoca bhagavā.
That is what the Buddha said.
Attamano āyasmā mahāmoggallāno bhagavato bhāsitaṃ abhinandi.
Satisfied, Venerable Mahāmoggallāna was happy with what the Buddha said.
Vuṭṭhahi cāyasmā mahāmoggallāno tamhā ābādhā.
And that’s how he recovered from that illness.
Tathāpahīno cāyasmato mahāmoggallānassa so ābādho ahosīti.

46.16 - SN 46.16 Tatiyagilāna: Sick (3rd)

16. Tatiyagilānasutta
16. Sick (3rd)
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena bhagavā ābādhiko hoti dukkhito bāḷhagilāno.
Now at that time he was sick, suffering, gravely ill.
Atha kho āyasmā mahācundo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ mahācundaṃ bhagavā etadavoca:
Then Venerable Mahācunda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“paṭibhantu taṃ, cunda, bojjhaṅgā”ti.
“Cunda, express your understanding of the awakening factors.”
“Sattime, bhante, bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattanti.
“Sir, the Buddha has rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati … pe … upekkhāsambojjhaṅgo kho, bhante, bhagavatā sammadakkhāto bhāvito bahulīkato abhiññāya sambodhāya nibbānāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhante, satta bojjhaṅgā bhagavatā sammadakkhātā bhāvitā bahulīkatā abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These are the seven awakening factors that the Buddha has rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.”
“Taggha, cunda, bojjhaṅgā;
“Indeed, Cunda, these are awakening factors!
taggha, cunda, bojjhaṅgā”ti.
Indeed, Cunda, these are awakening factors!”
Idamavocāyasmā cundo.
This is what Cunda said,
Samanuñño satthā ahosi.
and the teacher approved.
Vuṭṭhahi ca bhagavā tamhā ābādhā.
And that’s how the Buddha recovered from that illness.
Tathāpahīno ca bhagavato so ābādho ahosīti.

46.17 - SN 46.17 Pāraṅgama: Going to the Far Shore

17. Pāraṅgamasutta
17. Going to the Far Shore
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattanti.
“monks, when these seven awakening factors are developed and cultivated they lead to going from the near shore to the far shore.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā apārā pāraṃ gamanāya saṃvattantīti.
These seven awakening factors, when developed and cultivated, lead to going from the near shore to the far shore.
Appakā te manussesu,
Few are those among humans
ye janā pāragāmino;
who cross to the far shore.
Athāyaṃ itarā pajā,
The rest just run
tīramevānudhāvati.
around on the near shore.
Ye ca kho sammadakkhāte,
When The Dharma is well explained,
dhamme dhammānuvattino;
those who practice accordingly
Te janā pāramessanti,
are the ones who will cross over
maccudheyyaṃ suduttaraṃ.
Death’s domain so hard to pass.
Kaṇhaṃ dhammaṃ vippahāya,
Rid of dark qualities,
sukkaṃ bhāvetha paṇḍito;
an astute person should develop the bright.
Okā anokamāgamma,
Leaving home behind
viveke yattha dūramaṃ.
for the seclusion so hard to enjoy,
Tatrābhiratimiccheyya,
you should try to find delight there,
hitvā kāme akiñcano;
having left behind sensual pleasures.
Pariyodapeyya attānaṃ,
With no possessions, an astute person
cittaklesehi paṇḍito.
should cleanse themselves of mental corruptions.
Yesaṃ sambodhiyaṅgesu,
And those whose minds are rightly developed
sammā cittaṃ subhāvitaṃ;
in the awakening factors;
Ādānappaṭinissagge,
letting go of attachments,
anupādāya ye ratā;
they delight in not grasping.
Khīṇāsavā jutimanto,
With defilements ended, brilliant,
te loke parinibbutā”ti.
they are nirvana'd in this world.”

46.18 - SN 46.18 Viraddha: Missed Out

18. Viraddhasutta
18. Missed Out
“Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
“monks, whoever has missed out on the seven awakening factors has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
Whoever has undertaken the seven awakening factors has undertaken the noble path to the complete ending of suffering.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā viraddhā, viraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī.
Whoever has missed out on these seven awakening factors has missed out on the noble path to the complete ending of suffering.
Yesaṃ kesañci, bhikkhave, ime satta bojjhaṅgā āraddhā, āraddho tesaṃ ariyo maggo sammā dukkhakkhayagāmī”ti.
Whoever has undertaken these seven awakening factors has undertaken the noble path to the complete ending of suffering.”

46.19 - SN 46.19 Ariya: Noble

19. Ariyasutta
19. Noble
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya.
“monks, when these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāyā”ti.
When these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.”

46.20 - SN 46.20 Nibbidā: disenchantment

20. Nibbidāsutta
20. disenchantment
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.
“monks, the seven awakening factors, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī”ti.
These seven awakening factors, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”

46..3.. - SN 46 vagga 3 Udāyi: With Udāyī

3. Udāyivagga
3. With Udāyī

46.21 - SN 46.21 Bodhāya: To Awakening

21. Bodhāyasutta
21. To Awakening
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘Bojjhaṅgā, bojjhaṅgā’ti, bhante, vuccanti.
“Sir, they speak of the ‘awakening factors’.
Kittāvatā nu kho, bhante, ‘bojjhaṅgā’ti vuccantī”ti?
How are the awakening factors defined?”
“‘Bodhāya saṃvattantī’ti kho, bhikkhu, tasmā bojjhaṅgāti vuccanti.
“monk, they’re called awakening factors because they lead to awakening.
Idha, bhikkhu, satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
A monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
‘Bodhāya saṃvattantī’ti kho, bhikkhu, tasmā ‘bojjhaṅgā’ti vuccantī”ti.
They’re called awakening factors because they lead to awakening.”

46.22 - SN 46.22 Bojjhaṅgadesanā: A Teaching on the Awakening Factors

22. Bojjhaṅgadesanāsutta
22. A Teaching on the Awakening Factors
“Satta vo, bhikkhave, bojjhaṅge desessāmi;
“monks, I will teach you the seven awakening factors.
taṃ suṇātha.
Listen …
Katame ca, bhikkhave, satta bojjhaṅgā?
And what are the seven awakening factors?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta bojjhaṅgā”ti.
These are the seven awakening factors.”

46.23 - SN 46.23 Ṭhāniya: Grounds

23. Ṭhāniyasutta
23. Grounds
“Kāmarāgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati.
“monks, when you frequently attend improperly on things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows.
Byāpādaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati.
When you frequently attend improperly on things that are grounds for ill will, ill will arises, and once arisen it increases and grows.
Thinamiddhaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati.
When you frequently attend improperly on things that are grounds for dullness and drowsiness, dullness and drowsiness arise, and once arisen they increase and grow.
Uddhaccakukkuccaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati.
When you frequently attend improperly on things that are grounds for restlessness and remorse, restlessness and remorse arise, and once arisen they increase and grow.
Vicikicchāṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati.
When you frequently attend improperly on things that are grounds for doubt, doubt arises, and once arisen it increases and grows.
Satisambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati … pe …
When you frequently attend properly on things that are grounds for the awakening factor of rememberfulness, the awakening factor of rememberfulness arises, and once arisen it’s developed to perfection. …
upekkhāsambojjhaṅgaṭṭhāniyānaṃ, bhikkhave, dhammānaṃ manasikārabahulīkārā anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti.
When you frequently attend properly on things that are grounds for the awakening factor of equanimous-observation, the awakening factor of equanimous-observation arises, and once arisen it’s developed to perfection.”

46.24 - SN 46.24 Ayonisomanasikāra: Improper Attention

24. Ayonisomanasikārasutta
24. Improper Attention
“Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati;
“monks, when you attend improperly, sensual desire,
anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati;
ill will,
anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati;
dullness and drowsiness,
anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati;
restlessness and remorse,
anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattati;
and doubt arise, and once arisen they increase and grow.
anuppanno ceva satisambojjhaṅgo nuppajjati, uppanno ca satisambojjhaṅgo nirujjhati … pe … anuppanno ceva upekkhāsambojjhaṅgo nuppajjati, uppanno ca upekkhāsambojjhaṅgo nirujjhati.
And the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation don’t arise, or if they’ve already arisen, they cease.
Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva kāmacchando nuppajjati, uppanno ca kāmacchando pahīyati;
When you attend properly, sensual desire,
anuppanno ceva byāpādo nuppajjati, uppanno ca byāpādo pahīyati;
ill will,
anuppannañceva thinamiddhaṃ nuppajjati, uppannañca thinamiddhaṃ pahīyati;
dullness and drowsiness,
anuppannañceva uddhaccakukkuccaṃ nuppajjati, uppannañca uddhaccakukkuccaṃ pahīyati;
restlessness and remorse,
anuppannā ceva vicikicchā nuppajjati, uppannā ca vicikicchā pahīyati.
and doubt don’t arise, or if they’ve already arisen they’re given up.
Anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati … pe … anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti.
And the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation arise, and once they’ve arisen, they’re developed to perfection.”

46.25 - SN 46.25 Aparihāniya: Non-decline

25. Aparihāniyasutta
25. Non-decline
“Satta vo, bhikkhave, aparihāniye dhamme desessāmi;
“monks, I will teach you seven dharmas that guard against decline.
taṃ suṇātha.
Listen …
Katame ca, bhikkhave, satta aparihāniyā dhammā?
And what are the seven dharmas that guard against decline?
Yadidaṃ—
satta bojjhaṅgā.
They are the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ime kho, bhikkhave, satta aparihāniyā dhammā”ti.
These are the seven dharmas that guard against decline.”

46.26 - SN 46.26 Taṇhakkhaya: The Ending of Craving

26. Taṇhakkhayasutta
26. The Ending of Craving
“Yo, bhikkhave, maggo yā paṭipadā taṇhakkhayāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha.
“monks, you should develop the path and the practice that leads to the ending of craving.
Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhakkhayāya saṃvattati?
And what is the path and the practice that leads to the ending of craving?
Yadidaṃ—
satta bojjhaṅgā.
It is the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo”ti.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.”
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:
When he said this, Udāyī said to him:
“kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā, kathaṃ bahulīkatā taṇhakkhayāya saṃvattantī”ti?
“Sir, how are the seven awakening factors developed and cultivated so as to lead to the ending of craving?”
“Idha, udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ.
“Udāyī, it’s when a monk develops the awakening factor of rememberfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will.
Tassa satisambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati.
As they do so, craving is given up.
Taṇhāya pahānā kammaṃ pahīyati.
When craving is given up, deeds are given up.
Kammassa pahānā dukkhaṃ pahīyati … pe …
When deeds are given up, suffering is given up. …
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ.
A monk develops the awakening factor of equanimous-observation, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will.
Tassa upekkhāsambojjhaṅgaṃ bhāvayato vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ taṇhā pahīyati
As they do so, craving is given up.
taṇhāya pahānā kammaṃ pahīyati.
When craving is given up, deeds are given up.
Kammassa pahānā dukkhaṃ pahīyati.
When deeds are given up, suffering is given up.
Iti kho, udāyi, taṇhakkhayā kammakkhayo, kammakkhayā dukkhakkhayo”ti.
And so, Udāyī, when craving ends, deeds end; when deeds end suffering ends.”

46.27 - SN 46.27 Taṇhānirodha: The Cessation of Craving

27. Taṇhānirodhasutta
27. The Cessation of Craving
“Yo, bhikkhave, maggo yā paṭipadā taṇhānirodhāya saṃvattati, taṃ maggaṃ taṃ paṭipadaṃ bhāvetha.
“monks, you should develop the path and the practice that leads to the cessation of craving.
Katamo ca, bhikkhave, maggo katamā ca paṭipadā taṇhānirodhāya saṃvattati?
And what is the path and the practice that leads to the cessation of craving?
Yadidaṃ—
satta bojjhaṅgā.
It is the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā taṇhānirodhāya saṃvattanti?
And how are the seven awakening factors developed and cultivated so as to lead to the cessation of craving?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā taṇhānirodhāya saṃvattantī”ti.
This is how the seven awakening factors are developed and cultivated so as to lead to the cessation of craving.”

46.28 - SN 46.28 Nibbedhabhāgiya: Helping Penetration

28. Nibbedhabhāgiyasutta
28. Helping Penetration
“Nibbedhabhāgiyaṃ vo, bhikkhave, maggaṃ desessāmi;
“monks, I will teach you a path that helps penetration.
taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, nibbedhabhāgiyo maggo?
And what is the path that helps penetration?
Yadidaṃ—
satta bojjhaṅgā.
It is the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo”ti.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.”
Evaṃ vutte, āyasmā udāyī bhagavantaṃ etadavoca:
When he said this, Udāyī said to him:
“kathaṃ bhāvitā nu kho, bhante, satta bojjhaṅgā kathaṃ bahulīkatā nibbedhāya saṃvattantī”ti?
“Sir, how are the seven awakening factors developed and cultivated so as to lead to penetration?”
“Idha, udāyi, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ.
“Udāyī, it’s when a monk develops the awakening factor of rememberfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will.
So satisambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti;
With a mind that has developed the awakening factor of rememberfulness, they penetrate and shatter the mass of greed,
anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti;
the mass of hate,
anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti … pe …
and the mass of delusion for the first time. …
upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ vipulaṃ mahaggataṃ appamāṇaṃ abyāpajjaṃ.
A monk develops the awakening factor of equanimous-observation, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will.
So upekkhāsambojjhaṅgaṃ bhāvitena cittena anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāleti;
With a mind that has developed the awakening factor of equanimous-observation, they penetrate and shatter the mass of greed,
anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ nibbijjhati padāleti;
the mass of hate,
anibbiddhapubbaṃ appadālitapubbaṃ mohakkhandhaṃ nibbijjhati padāleti.
and the mass of delusion for the first time.
Evaṃ bhāvitā kho, udāyi, satta bojjhaṅgā evaṃ bahulīkatā nibbedhāya saṃvattantī”ti.
This is how are the seven awakening factors are developed and cultivated so as to lead to penetration.”

46.29 - SN 46.29 Ekadhamma: One Thing

29. Ekadhammasutta
29. One Thing
“Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yo evaṃ bhāvito bahulīkato saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattati, yathayidaṃ, bhikkhave, satta bojjhaṅgā.
“monks, I do not see a single thing that, when it is developed and cultivated like this, leads to giving up the things that are prone to being fettered like the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Kathaṃ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti?
And how are the seven awakening factors developed and cultivated so as to lead to giving up the things that are prone to being fettered?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṃ bahulīkatā saṃyojanīyānaṃ dhammānaṃ pahānāya saṃvattanti.
That’s how the seven awakening factors are developed and cultivated so as to lead to giving up the things that are prone to being fettered.
Katame ca, bhikkhave, saṃyojanīyā dhammā?
And what are the things that are prone to being fettered?
Cakkhu, bhikkhave, saṃyojanīyo dhammo.
The eye is something that’s prone to being fettered.
Etthete uppajjanti saṃyojanavinibandhā ajjhosānā … pe …
This is where these fetters, shackles, and attachments arise.
jivhā saṃyojanīyā dhammā.
The ear … nose … tongue … body …
Etthete uppajjanti saṃyojanavinibandhā ajjhosānā … pe …
mano saṃyojanīyo dhammo.
mind is something that’s prone to being fettered.
Etthete uppajjanti saṃyojanavinibandhā ajjhosānā.
This is where these fetters, shackles, and attachments arise.
Ime vuccanti, bhikkhave, saṃyojanīyā dhammā”ti.
These are called the things that are prone to being fettered.”

46.30 - SN 46.30 Udāyi: With Udāyī

30. Udāyisutta
30. With Udāyī
Ekaṃ samayaṃ bhagavā sumbhesu viharati setakaṃ nāma sumbhānaṃ nigamo.
At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka.
Atha kho āyasmā udāyī yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho āyasmā udāyī bhagavantaṃ etadavoca:
Then Venerable Udāyī went up to the Buddha … and said to him:
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Yāva bahukatañca me, bhante, bhagavati pemañca gāravo ca hirī ca ottappañca.
How helpful my love and respect for the Buddha have been, and my sense of conscience and prudence.
Ahañhi, bhante, pubbe agārikabhūto samāno abahukato ahosiṃ dhammena abahukato saṃghena.
For when I was still a layman, I wasn’t helped much by The Dharma or the Saṅgha.
So khvāhaṃ bhagavati pemañca gāravañca hiriñca ottappañca sampassamāno agārasmā anagāriyaṃ pabbajito.
But when I considered my love and respect for the Buddha, and my sense of conscience and prudence, I went forth from the lay life to homelessness.
Tassa me bhagavā dhammaṃ desesi:
The Buddha taught me the Dhamma:
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā … pe …
Such is feeling …
iti saññā …
Such is perception …
iti saṅkhārā …
Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
So khvāhaṃ, bhante, suññāgāragato imesaṃ pañcupādānakkhandhānaṃ ukkujjāvakujjaṃ samparivattento ‘idaṃ dukkhan’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ abbhaññāsiṃ, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ abbhaññāsiṃ.
Then, while staying in an empty hut, I followed the churning of the five grasping aggregates. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Dhammo ca me, bhante, abhisamito, maggo ca me paṭiladdho;
I comprehended The Dharma; I acquired the path.
yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ:
When developed and cultivated as I’m living in such a way, it will bring me to such a state that I will understand:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi.
‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Satisambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ:
I acquired the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi … pe …
upekkhāsambojjhaṅgo me, bhante, paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ:
When developed and cultivated as I’m living in such a way, they will bring me to such a state that I will understand:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmi.
‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ayaṃ kho me, bhante, maggo paṭiladdho, yo me bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathāhaṃ:
This is the path that I acquired. When developed and cultivated as I’m living in such a way, it will bring me to such a state that I will understand:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissāmī”ti.
‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”
“Sādhu sādhu, udāyi.
“Good, good, Udāyī!
Eso hi te, udāyi, maggo paṭiladdho, yo te bhāvito bahulīkato tathā tathā viharantaṃ tathattāya upanessati yathā tvaṃ:
For that is indeed the path that you acquired. When developed and cultivated as you’re living in such a way, it will bring you to such a state that you will understand:
‘khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānissasī”ti.
‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

46..4.. - SN 46 vagga 4 Nīvaraṇa: Hindrances

4. Nīvaraṇavagga
4. Hindrances

46.31 - SN 46.31 Paṭhamakusala: Skillful (1st)

31. Paṭhamakusalasutta
31. Skillful (1st)
“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te appamādamūlakā appamādasamosaraṇā; appamādo tesaṃ dhammānaṃ aggamakkhāyati.
“monks, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in diligence and meet at diligence, and diligence is said to be the best of them.
Appamattassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk who is diligent can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
And how does a diligent monk develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu appamatto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a diligent monk develops and cultivates the seven awakening factors.”

46.32 - SN 46.32 Dutiyakusala: Skillful (2nd)

32. Dutiyakusalasutta
32. Skillful (2nd)
“Ye keci, bhikkhave, dhammā kusalā kusalabhāgiyā kusalapakkhikā, sabbe te yonisomanasikāramūlakā yonisomanasikārasamosaraṇā; yonisomanasikāro tesaṃ dhammānaṃ aggamakkhāyati.
“monks, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in proper attention and meet at proper attention, and proper attention is said to be the best of them.
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk accomplished in proper attention can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
And how does a monk with proper attention develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk with proper attention develops and cultivates the seven awakening factors.”

46.33 - SN 46.33 Upakkilesa: Corruptions

33. Upakkilesasutta
33. Corruptions
“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
“monks, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Katame pañca?
What five?
Ayo, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
Iron,
Lohaṃ, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ … pe …
copper,
tipu, bhikkhave, jātarūpassa upakkileso … pe …
tin,
sīsaṃ, bhikkhave, jātarūpassa upakkileso … pe …
lead,
sajjhu, bhikkhave, jātarūpassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
and silver.
Ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Evameva kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya.
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of defilements.
Katame pañca?
What five?
Kāmacchando, bhikkhave, cittassa upakkileso, yena upakkilesena upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāya … pe …
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
ime kho, bhikkhave, pañca cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā samādhiyati āsavānaṃ khayāyā”ti.
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of defilements.”

46.34 - SN 46.34 Anupakkilesa: Not Corruptions

34. Anupakkilesasutta
34. Not Corruptions
“Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.
“monks, these seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Katame satta?
What seven?
Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati … pe … upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

46.35 - SN 46.35 Ayonisomanasikāra: Improper Attention

35. Ayonisomanasikārasutta
35. Improper Attention
“Ayoniso, bhikkhave, manasikaroto anuppanno ceva kāmacchando uppajjati, uppanno ca kāmacchando bhiyyobhāvāya vepullāya saṃvattati; anuppanno ceva byāpādo uppajjati, uppanno ca byāpādo bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva thinamiddhaṃ uppajjati, uppannañca thinamiddhaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannañceva uddhaccakukkuccaṃ uppajjati, uppannañca uddhaccakukkuccaṃ bhiyyobhāvāya vepullāya saṃvattati; anuppannā ceva vicikicchā uppajjati, uppannā ca vicikicchā bhiyyobhāvāya vepullāya saṃvattatī”ti.
“monks, when you attend improperly, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow.”

46.36 - SN 46.36 Yonisomanasikāra: Proper Attention

36. Yonisomanasikārasutta
36. Proper Attention
“Yoniso ca kho, bhikkhave, manasikaroto anuppanno ceva satisambojjhaṅgo uppajjati, uppanno ca satisambojjhaṅgo bhāvanāpāripūriṃ gacchati … pe … anuppanno ceva upekkhāsambojjhaṅgo uppajjati, uppanno ca upekkhāsambojjhaṅgo bhāvanāpāripūriṃ gacchatī”ti.
“monks, when you attend properly, the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation arise, and once they’ve arisen, they’re developed to perfection.”

46.37 - SN 46.37 Buddhi: Growth

37. Buddhisutta
37. Growth
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattanti.
“monks, when the seven awakening factors are developed and cultivated they lead to growth and progress.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā buddhiyā aparihānāya saṃvattantī”ti.
When these seven awakening factors are developed and cultivated they lead to growth and progress.”

46.38 - SN 46.38 Āvaraṇanīvaraṇa: Obstacles

38. Āvaraṇanīvaraṇasutta
38. Obstacles
“Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.
“monks, there are these five obstacles and hindrances, corruptions of the heart that weaken wisdom.
Katame pañca?
What five?
Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo.
Sensual desire,
Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso upakkileso paññāya dubbalīkaraṇo.
ill will,
Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ.
dullness and drowsiness,
Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso upakkilesaṃ paññāya dubbalīkaraṇaṃ.
restlessness and remorse,
Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.
and doubt.
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso upakkilesā paññāya dubbalīkaraṇā.
These are the five obstacles and hindrances, corruptions of the heart that weaken wisdom.
Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.
There are these seven awakening factors that are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Katame satta?
What seven?
Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati … pe … upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantīti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti.
monks, sometimes a monk pays heed, pays attention, engages wholeheartedly, and lends an ear to The Dharma. At such a time the five hindrances are absent, and the seven awakening factors are developed to perfection.
Katame pañca nīvaraṇā tasmiṃ samaye na honti?
What are the five hindrances that are absent?
Kāmacchandanīvaraṇaṃ tasmiṃ samaye na hoti, byāpādanīvaraṇaṃ tasmiṃ samaye na hoti, thinamiddhanīvaraṇaṃ tasmiṃ samaye na hoti, uddhaccakukkuccanīvaraṇaṃ tasmiṃ samaye na hoti, vicikicchānīvaraṇaṃ tasmiṃ samaye na hoti.
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Imassa pañca nīvaraṇā tasmiṃ samaye na honti.
These are the five hindrances that are absent.
Katame satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti?
And what are the seven awakening factors that are developed to perfection?
Satisambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati … pe … upekkhāsambojjhaṅgo tasmiṃ samaye bhāvanāpāripūriṃ gacchati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchanti.
These are the seven awakening factors that are developed to perfection.
Yasmiṃ, bhikkhave, samaye ariyasāvako aṭṭhiṃ katvā manasi katvā sabbaṃ cetaso samannāharitvā ohitasoto dhammaṃ suṇāti, imassa pañca nīvaraṇā tasmiṃ samaye na honti. Ime satta bojjhaṅgā tasmiṃ samaye bhāvanāpāripūriṃ gacchantī”ti.
Sometimes a monk pays heed, pays attention, engages wholeheartedly, and lends an ear to The Dharma. At such a time the five hindrances are absent, and the seven awakening factors are developed to perfection.”

46.39 - SN 46.39 Rukkha: Trees

39. Rukkhasutta
39. Trees
“Santi, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti.
“monks, there are large trees with tiny seeds and big trunks, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall.
Katame ca te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti?
And what are those large trees with tiny seeds and big trunks?
Assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthano—
The bodhi, banyan, wavy leaf fig, cluster fig, Moreton Bay fig, and wood apple.
ime kho te, bhikkhave, mahārukkhā aṇubījā mahākāyā rukkhānaṃ ajjhāruhā, yehi rukkhā ajjhārūḷhā obhaggavibhaggā vipatitā senti.
These are the large trees with tiny seeds and big trunks, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall.
Evameva kho, bhikkhave, idhekacco kulaputto yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito hoti, so tādisakehi kāmehi tato vā pāpiṭṭhatarehi obhaggavibhaggo vipatito seti.
In the same way, take some people from good families who have gone forth from the lay life to homelessness, abandoning sensual pleasures. But beset by sensual pleasures that are similar, or even worse, they break apart, collapse, and fall.
Pañcime, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
There are these five obstacles and hindrances, parasites of the mind that weaken wisdom.
Katame pañca?
What five?
Kāmacchando, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo.
Sensual desire,
Byāpādo, bhikkhave, āvaraṇo nīvaraṇo cetaso ajjhāruho paññāya dubbalīkaraṇo.
ill will,
Thinamiddhaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ.
dullness and drowsiness,
Uddhaccakukkuccaṃ, bhikkhave, āvaraṇaṃ nīvaraṇaṃ cetaso ajjhāruhaṃ paññāya dubbalīkaraṇaṃ.
restlessness and remorse,
Vicikicchā, bhikkhave, āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
and doubt.
Ime kho, bhikkhave, pañca āvaraṇā nīvaraṇā cetaso ajjhāruhā paññāya dubbalīkaraṇā.
These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.
Sattime, bhikkhave, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.
These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Katame satta?
What seven?
Satisambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati … pe … upekkhāsambojjhaṅgo, bhikkhave, anāvaraṇo anīvaraṇo cetaso anajjhāruho bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anajjhāruhā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti.
These seven awakening factors are not obstacles, hindrances, or parasites of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”

46.40 - SN 46.40 Nīvaraṇa: Hindrances

40. Nīvaraṇasutta
40. Hindrances
“Pañcime, bhikkhave, nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā.
“monks, these five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of anguish, and they don’t lead to nirvana.
Katame pañca?
What five?
Kāmacchandanīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ.
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
Byāpādanīvaraṇaṃ, bhikkhave … pe …
thinamiddhanīvaraṇaṃ, bhikkhave … pe …
uddhaccakukkuccanīvaraṇaṃ, bhikkhave … pe …
vicikicchānīvaraṇaṃ, bhikkhave, andhakaraṇaṃ acakkhukaraṇaṃ aññāṇakaraṇaṃ paññānirodhikaṃ vighātapakkhiyaṃ anibbānasaṃvattanikaṃ.
Ime kho, bhikkhave, pañca nīvaraṇā andhakaraṇā acakkhukaraṇā aññāṇakaraṇā paññānirodhikā vighātapakkhiyā anibbānasaṃvattanikā.
These five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they’re on the side of anguish, and they don’t lead to nirvana.
Sattime, bhikkhave, bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā.
These seven awakening factors are creators of sight, vision, and knowledge. They grow wisdom, they’re on the side of solace, and they lead to nirvana.
Katame satta?
What seven?
Satisambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko … pe … upekkhāsambojjhaṅgo, bhikkhave, cakkhukaraṇo ñāṇakaraṇo paññābuddhiyo avighātapakkhiyo nibbānasaṃvattaniko.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, bhikkhave, satta bojjhaṅgā cakkhukaraṇā ñāṇakaraṇā paññābuddhiyā avighātapakkhiyā nibbānasaṃvattanikā”ti.
These seven awakening factors are creators of sight, vision, and knowledge. They grow wisdom, they’re on the side of solace, and they lead to nirvana.”

46..5.. - SN 46 vagga 5 Cakkavatti: A Wheel Turning Monarch

5. Cakkavattivagga
5. A Wheel Turning Monarch

46.41 - SN 46.41 Vidhā: Discriminations

41. Vidhāsutta
41. Discriminations
Sāvatthinidānaṃ.
At Sāvatthī.
“Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā.
“monks, all the ascetics and brahmins in the past who have given up the three discriminations have done so by developing and cultivating the seven awakening factors.
Ye hi keci, bhikkhave, anāgatamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahissanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the future who will give up the three discriminations will do so by developing and cultivating the seven awakening factors.
Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā tisso vidhā pajahanti, sabbe te sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā.
All the ascetics and brahmins in the present who are giving up the three discriminations do so by developing and cultivating the seven awakening factors.
Katamesaṃ sattannaṃ bojjhaṅgānaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ye hi keci, bhikkhave, atītamaddhānaṃ samaṇā vā brāhmaṇā vā tisso vidhā pajahiṃsu … pe …
All the ascetics and brahmins in the past …
pajahissanti … pe …
future …
pajahanti, sabbe te imesaṃyeva sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā”ti.
and present who give up the three discriminations do so by developing and cultivating the seven awakening factors.”

46.42 - SN 46.42 Cakkavatti: A Wheel Turning Monarch

42. Cakkavattisutta
42. A Wheel Turning Monarch
“Rañño, bhikkhave, cakkavattissa pātubhāvā sattannaṃ ratanānaṃ pātubhāvo hoti.
“monks, when a Wheel Turning Monarch appears seven treasures appear.
Katamesaṃ sattannaṃ?
What seven?
Cakkaratanassa pātubhāvo hoti, hatthiratanassa pātubhāvo hoti, assaratanassa pātubhāvo hoti, maṇiratanassa pātubhāvo hoti, itthiratanassa pātubhāvo hoti, gahapatiratanassa pātubhāvo hoti, pariṇāyakaratanassa pātubhāvo hoti.
The wheel, the elephant, the horse, the jewel, the woman, the treasurer, and the counselor.
Rañño, bhikkhave, cakkavattissa pātubhāvā imesaṃ sattannaṃ ratanānaṃ pātubhāvo hoti.
When a Wheel Turning Monarch appears these seven treasures appear.
Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hoti.
When a Realized One, a perfected one, a fully awakened Buddha appears the seven treasures of the awakening factors appear.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa ratanassa pātubhāvo hoti … pe … upekkhāsambojjhaṅgassa ratanassa pātubhāvo hoti.
The treasures of the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Tathāgatassa, bhikkhave, pātubhāvā arahato sammāsambuddhassa imesaṃ sattannaṃ bojjhaṅgaratanānaṃ pātubhāvo hotī”ti.
When a Realized One, a perfected one, a fully awakened Buddha appears these seven treasures of the awakening factors appear.”

46.43 - SN 46.43 Māra: About Māra

43. Mārasutta
43. About Māra
“Mārasenappamaddanaṃ vo, bhikkhave, maggaṃ desessāmi;
“monks, I will teach you a path for crushing Māra’s army.
taṃ suṇātha.
Listen …
Katamo ca, bhikkhave, mārasenappamaddano maggo?
And what is that path?
Yadidaṃ—
satta bojjhaṅgā.
It is the seven awakening factors.
Katame satta?
What seven?
Satisambojjhaṅgo … pe … upekkhāsambojjhaṅgo—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
ayaṃ kho, bhikkhave, mārasenappamaddano maggo”ti.
This is the path for crushing Māra’s army.”

46.44 - SN 46.44 Duppañña: Witless

44. Duppaññasutta
44. Witless
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami … pe … ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then a monk went up to the Buddha … and said to him:
“‘duppañño eḷamūgo, duppañño eḷamūgo’ti, bhante, vuccati.
“Sir, they speak of ‘a witless idiot’.
Kittāvatā nu kho, bhante, ‘duppañño eḷamūgo’ti vuccatī”ti?
How is a witless idiot defined?”
“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccati.
“monk, they’re called a witless idiot because they haven’t developed and cultivated the seven awakening factors.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘duppañño eḷamūgo’ti vuccatī”ti.
They’re called a witless idiot because they haven’t developed and cultivated these seven awakening factors.”
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46.45 - SN 46.45 Paññavanta: Wise

45. Paññavantasutta
45. Wise
“‘Paññavā aneḷamūgo, paññavā aneḷamūgo’ti, bhante, vuccati.
“Sir they speak of a person who is ‘wise, no idiot’.
Kittāvatā nu kho, bhante, ‘paññavā aneḷamūgo’ti vuccatī”ti?
How is a person who is wise, no idiot defined?”
“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccati.
“monk, they’re called wise, no idiot because they’ve developed and cultivated the seven awakening factors.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘paññavā aneḷamūgo’ti vuccatī”ti.
They’re called wise, no idiot because they’ve developed and cultivated these seven awakening factors.”
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46.46 - SN 46.46 Dalidda: Poor

46. Daliddasutta
46. Poor
“‘Daliddo, daliddo’ti, bhante, vuccati.
“Sir, they speak of someone who is ‘poor’.
Kittāvatā nu kho, bhante, ‘daliddo’ti vuccatī”ti?
How is a poor person defined?”
“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccati.
“monk, they’re called poor because they haven’t developed and cultivated the seven awakening factors.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ abhāvitattā abahulīkatattā ‘daliddo’ti vuccatī”ti.
They’re called poor because they haven’t developed and cultivated these seven awakening factors.”

46.47 - SN 46.47 Adalidda: Prosperous

47. Adaliddasutta
47. Prosperous
“‘Adaliddo, adaliddo’ti, bhante, vuccati.
“Sir, they speak of someone who is ‘prosperous’.
Kittāvatā nu kho, bhante, ‘adaliddo’ti vuccatī”ti?
How is a prosperous person defined?”
“Sattannaṃ kho, bhikkhu, bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccati.
“monk, they’re called prosperous because they’ve developed and cultivated the seven awakening factors.
Katamesaṃ sattannaṃ?
What seven?
Satisambojjhaṅgassa … pe … upekkhāsambojjhaṅgassa—
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
imesaṃ kho, bhikkhu, sattannaṃ bojjhaṅgānaṃ bhāvitattā bahulīkatattā ‘adaliddo’ti vuccatī”ti.
They’re called prosperous because they’ve developed and cultivated these seven awakening factors.”

46.48 - SN 46.48 Ādicca: The Sun

48. Ādiccasutta
48. The Sun
“Ādiccassa, bhikkhave, udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—aruṇuggaṃ.
“monks, the dawn is the forerunner and precursor of the sunrise.
Evameva kho, bhikkhave, bhikkhuno sattannaṃ bojjhaṅgānaṃ uppādāya etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ, yadidaṃ—kalyāṇamittatā.
In the same way, for a monk good friendship is the forerunner and precursor of the arising of the seven awakening factors.
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
A monk with good friends can expect to develop and cultivate the seven awakening factors.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
And how does a monk with good friends develop and cultivate the seven awakening factors?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.
That’s how a monk with good friends develops and cultivates the seven awakening factors.”

46.49 - SN 46.49 Ajjhattikaṅga: Interior

49. Ajjhattikaṅgasutta
49. Interior
“Ajjhattikaṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ—bhikkhave, yonisomanasikāro.
“Taking into account interior factors, monks, I do not see a single one that gives rise to the seven awakening factors like proper attention. …”
Yonisomanasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
Kathañca, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Evaṃ kho, bhikkhave, bhikkhu yonisomanasikārasampanno satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.

46.50 - SN 46.50 Bāhiraṅga: Exterior

50. Bāhiraṅgasutta
50. Exterior
“Bāhiraṃ, bhikkhave, aṅganti karitvā nāññaṃ ekaṅgampi samanupassāmi sattannaṃ bojjhaṅgānaṃ uppādāya, yathayidaṃ—bhikkhave, kalyāṇamittatā.
“Taking into account exterior factors, monks, I do not see a single one that gives rise to the seven awakening factors like good friendship. …”
Kalyāṇamittassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ—satta bojjhaṅge bhāvessati, satta bojjhaṅge bahulīkarissati.
Kathañca, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkaroti?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Evaṃ kho, bhikkhave, bhikkhu kalyāṇamitto satta bojjhaṅge bhāveti, satta bojjhaṅge bahulīkarotī”ti.

46..6.. - SN 46 vagga 6 Sākaccha: Discussion

6. Sākacchavagga
6. Discussion

46.51 - SN 46.51 Āhāra: Nourishing

51. Āhārasutta
51. Nourishing
Sāvatthinidānaṃ.
At Sāvatthī.
“Pañcannañca, bhikkhave, nīvaraṇānaṃ sattannañca bojjhaṅgānaṃ āhārañca anāhārañca desessāmi;
“monks, I will teach you what fuels and what starves the five hindrances and the seven awakening factors.
taṃ suṇātha.
Listen …
Ko ca, bhikkhave, āhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?
And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, subhanimittaṃ.
There is the aspect of beauty.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to that
ayamāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.
fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?
And what fuels the arising of ill will, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, paṭighanimittaṃ.
There is the aspect of repulsion.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to that
ayamāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.
fuels the arising of ill will, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?
And what fuels the arising of dullness and drowsiness, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, arati tandi vijambhitā bhattasammado cetaso ca līnattaṃ.
There is discontent, sloth, yawning, sleepiness after eating, and mental sluggishness.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to that
ayamāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.
fuels the arising of dullness and drowsiness, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?
And what fuels the arising of restlessness and remorse, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, cetaso avūpasamo.
There is the unsettled mind.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to that
ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.
fuels the arising of restlessness and remorse, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?
And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow?
Atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā.
There are things that are grounds for doubt.
Tattha ayonisomanasikārabahulīkāro—
Frequent improper attention to them
ayamāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.
fuels the arising of doubt, or, when it has arisen, makes it increase and grow.
Ko ca, bhikkhave, āhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of rememberfulness, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of rememberfulness.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of rememberfulness, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of investigation of dharmas, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.
There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of investigation of dharmas, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of energy, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.
There are the elements of initiative, persistence, and exertion.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of energy, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of rapture, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of rapture.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of rapture, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of pacification, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, kāyappassaddhi cittappassaddhi.
There is pacification of the body and of the mind.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to that
ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of pacification, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of undistractible-lucidity, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ.
There are aspects of things that are serene and free from distraction.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of undistractible-lucidity, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, āhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā?
And what fuels the arising of the awakening factor of equanimous-observation, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of equanimous-observation.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā.
fuels the arising of the awakening factor of equanimous-observation, or, when it has arisen, develops it to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya?
And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, asubhanimittaṃ.
There is the aspect of ugliness.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to that
ayamanāhāro anuppannassa vā kāmacchandassa uppādāya, uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāya.
starves the arising of sensual desire, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya?
And what starves the arising of ill will, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, mettācetovimutti.
There is the heart’s release by love.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to that
ayamanāhāro anuppannassa vā byāpādassa uppādāya, uppannassa vā byāpādassa bhiyyobhāvāya vepullāya.
starves the arising of ill will, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya?
And what starves the arising of dullness and drowsiness, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.
There are the elements of initiative, persistence, and exertion.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamanāhāro anuppannassa vā thinamiddhassa uppādāya, uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāya.
starves the arising of dullness and drowsiness, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya?
And what starves the arising of restlessness and remorse, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, cetaso vūpasamo.
There is the settled mind.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to that
ayamanāhāro anuppannassa vā uddhaccakukkuccassa uppādāya, uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāya.
starves the arising of restlessness and remorse, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya?
And what starves the arising of doubt, or, when it has arisen, starves its increase and growth?
Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.
There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Tattha yonisomanasikārabahulīkāro—
Frequent proper attention to them
ayamanāhāro anuppannāya vā vicikicchāya uppādāya, uppannāya vā vicikicchāya bhiyyobhāvāya vepullāya.
starves the arising of doubt, or, when it has arisen, starves its increase and growth.
Ko ca, bhikkhave, anāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of rememberfulness, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of rememberfulness.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of rememberfulness, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of investigation of dharmas, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā hīnapaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā.
There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of investigation of dharmas, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of energy, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu.
There are the elements of initiative, persistence, and exertion.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of energy, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of rapture, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of rapture.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of rapture, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of pacification, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, kāyappassaddhi cittappassaddhi.
There is pacification of the body and of the mind.
Tattha amanasikārabahulīkāro—
Not frequently attending to that
ayamanāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of pacification, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of undistractible-lucidity, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ.
There are aspects of things that are serene and free from distraction.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhāvanāya pāripūriyā.
starves the arising of the awakening factor of undistractible-lucidity, or, when it has arisen, starves its development to perfection.
Ko ca, bhikkhave, anāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā?
And what starves the arising of the awakening factor of equanimous-observation, or, when it has arisen, starves its development to perfection?
Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā.
There are things that are grounds for the awakening factor of equanimous-observation.
Tattha amanasikārabahulīkāro—
Not frequently focusing on them
ayamanāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhāvanāya pāripūriyā”ti.
starves the arising of the awakening factor of equanimous-observation, or, when it has arisen, starves its development to perfection.”

46.52 - SN 46.52 Pariyāya: Is There a Way?

52. Pariyāyasutta
52. Is There a Way?
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then those monks thought:
“atippago kho tāva sāvatthiyaṃ piṇḍāya carituṃ.
“It’s too early to wander for alms in Sāvatthī.
Yannūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we go to the monastery of the wanderers who follow other paths?”
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu.
Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti:
“Reverends, the ascetic Gotama teaches his disciples like this:
‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.
‘monks, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’
Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema:
We too teach our disciples:
‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe satta bojjhaṅge yathābhūtaṃ bhāvethā’ti.
‘Reverends, please give up the five hindrances—corruptions of the heart that weaken wisdom—and truly develop the seven awakening factors.’
Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ—dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu;
Those monks neither approved nor dismissed that statement of the wanderers who follow other paths.
anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu:
They got up from their seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.
“We will learn the meaning of this statement from the Buddha himself.”
Atha kho te bhikkhū sāvatthiṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“monks, when wanderers who follow other paths say this, you should say to them:
‘atthi panāvuso, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti, satta bojjhaṅgā catuddasā’ti.
‘But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?’
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmiṃ.
Because they’re out of their element.
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti?
And what is the way in which the five hindrances become ten?
Yadapi, bhikkhave, ajjhattaṃ kāmacchando tadapi nīvaraṇaṃ, yadapi bahiddhā kāmacchando tadapi nīvaraṇaṃ.
Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance.
‘Kāmacchandanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of sensual desire’ becomes twofold.
Yadapi, bhikkhave, ajjhattaṃ byāpādo tadapi nīvaraṇaṃ, yadapi bahiddhā byāpādo tadapi nīvaraṇaṃ.
Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance.
‘Byāpādanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of ill will’ becomes twofold.
Yadapi, bhikkhave, thinaṃ tadapi nīvaraṇaṃ, yadapi middhaṃ tadapi nīvaraṇaṃ.
Dullness is a hindrance; and drowsiness is also a hindrance.
‘Thinamiddhanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of dullness and drowsiness’ becomes twofold.
Yadapi, bhikkhave, uddhaccaṃ tadapi nīvaraṇaṃ, yadapi kukkuccaṃ tadapi nīvaraṇaṃ.
Restlessness is a hindrance; and remorse is also a hindrance.
‘Uddhaccakukkuccanīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of restlessness and remorse’ becomes twofold.
Yadapi, bhikkhave, ajjhattaṃ dhammesu vicikicchā tadapi nīvaraṇaṃ, yadapi bahiddhā dhammesu vicikicchā tadapi nīvaraṇaṃ.
Doubt about internal things is a hindrance; and doubt about external things is also a hindrance.
‘Vicikicchānīvaraṇan’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the hindrance of doubt’ becomes twofold.
Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma pañca nīvaraṇā dasa honti.
This is the way in which the five hindrances become ten.
Katamo ca, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasa honti?
And what is the way in which the seven awakening factors become fourteen?
Yadapi, bhikkhave, ajjhattaṃ dhammesu sati tadapi satisambojjhaṅgo, yadapi bahiddhā dhammesu sati tadapi satisambojjhaṅgo.
rememberfulness of internal things is the awakening factor of rememberfulness; and rememberfulness of external things is also the awakening factor of rememberfulness.
‘Satisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the awakening factor of rememberfulness’ becomes twofold.
Yadapi, bhikkhave, ajjhattaṃ dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo, yadapi bahiddhā dhammesu paññāya pavicinati pavicarati parivīmaṃsamāpajjati tadapi dhammavicayasambojjhaṅgo.
Investigating, exploring, and inquiring into internal things with wisdom is the awakening factor of investigation of dharmas; and investigating, exploring, and inquiring into external things with wisdom is also the awakening factor of investigation of dharmas.
‘Dhammavicayasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the awakening factor of investigation of dharmas’ becomes twofold.
Yadapi, bhikkhave, kāyikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo, yadapi cetasikaṃ vīriyaṃ tadapi vīriyasambojjhaṅgo.
Physical energy is the awakening factor of energy; and mental energy is also the awakening factor of energy.
‘Vīriyasambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
That’s how what is concisely referred to as ‘the awakening factor of energy’ becomes twofold.
Yadapi, bhikkhave, savitakkasavicārā pīti tadapi pītisambojjhaṅgo, yadapi avitakkaavicārā pīti tadapi pītisambojjhaṅgo.
Rapture while directing-thought and evaluation is the awakening factor of rapture; and rapture without directing-thought and evaluation is also the awakening factor of rapture.
‘Pītisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
In this way what is concisely referred to as ‘the awakening factor of rapture’ becomes twofold.
Yadapi, bhikkhave, kāyappassaddhi tadapi passaddhisambojjhaṅgo, yadapi cittappassaddhi tadapi passaddhisambojjhaṅgo.
Physical pacification is the awakening factor of pacification; and mental pacification is also the awakening factor of pacification.
‘Passaddhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
In this way what is concisely referred to as ‘the awakening factor of pacification’ becomes twofold.
Yadapi, bhikkhave, savitakko savicāro samādhi tadapi samādhisambojjhaṅgo, yadapi avitakkaavicāro samādhi tadapi samādhisambojjhaṅgo.
undistractible-lucidity while directing-thought and evaluation is the awakening factor of undistractible-lucidity; and undistractible-lucidity without directing-thought and evaluation is also the awakening factor of undistractible-lucidity.
‘Samādhisambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
In this way what is concisely referred to as ‘the awakening factor of undistractible-lucidity’ becomes twofold.
Yadapi, bhikkhave, ajjhattaṃ dhammesu upekkhā tadapi upekkhāsambojjhaṅgo, yadapi bahiddhā dhammesu upekkhā tadapi upekkhāsambojjhaṅgo.
equanimous-observation for internal things is the awakening factor of equanimous-observation; and equanimous-observation for external things is also the awakening factor of equanimous-observation.
‘Upekkhāsambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.
In this way what is concisely referred to as ‘the awakening factor of equanimous-observation’ becomes twofold.
Ayaṃ kho, bhikkhave, pariyāyo, yaṃ pariyāyaṃ āgamma satta bojjhaṅgā catuddasā”ti.
This is the way in which the seven awakening factors become fourteen.”

46.53 - SN 46.53 Aggi: Fire

53. Aggisutta
53. Fire
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.
(Pariyāyasuttasadisaṃ.)
(The same as the previous discourse.)
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“monks, when wanderers who follow other paths say this, you should say to them:
‘yasmiṃ, āvuso, samaye līnaṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāya?
‘Reverends, which awakening factors should not be developed when the mind is sluggish? And which awakening factors should be developed at that time?
Yasmiṃ panāvuso, samaye uddhataṃ cittaṃ hoti, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ akālo bhāvanāya, katamesaṃ tasmiṃ samaye bojjhaṅgānaṃ kālo bhāvanāyā’ti?
Which awakening factors should not be developed when the mind is restless? And which awakening factors should be developed at that time?’
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmiṃ.
Because they’re out of their element.
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
Yasmiṃ, bhikkhave, samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya.
When the mind is sluggish, it’s the wrong time to develop the awakening factors of pacification, undistractible-lucidity, and equanimous-observation.
Taṃ kissa hetu?
Why is that?
Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.
Because it’s hard to stimulate a sluggish mind with these things.
Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa.
Suppose someone wanted to make a small fire flare up.
So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya;
If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it,
bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletun”ti?
could they make it flare up?”
“No hetaṃ, bhante”.
“No, sir.”
“Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, akālo samādhisambojjhaṅgassa bhāvanāya, akālo upekkhāsambojjhaṅgassa bhāvanāya.
“In the same way, when the mind is sluggish, it’s the wrong time to develop the awakening factors of pacification, undistractible-lucidity, and equanimous-observation.
Taṃ kissa hetu?
Why is that?
Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi dussamuṭṭhāpayaṃ hoti.
Because it’s hard to stimulate a sluggish mind with these things.
Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya.
When the mind is sluggish, it’s the right time to develop the awakening factors of investigation of dharmas, energy, and rapture.
Taṃ kissa hetu?
Why is that?
Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.
Because it’s easy to stimulate a sluggish mind with these things.
Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa.
Suppose someone wanted to make a small fire flare up.
So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni gomayāni pakkhipeyya, sukkhāni kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya;
If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it,
bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletun”ti?
could they make it flare up?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya.
“In the same way, when the mind is sluggish, it’s the right time to develop the awakening factors of investigation of dharmas, energy, and rapture.
Taṃ kissa hetu?
Why is that?
Līnaṃ, bhikkhave, cittaṃ taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti.
Because it’s easy to stimulate a sluggish mind with these things.
Yasmiṃ, bhikkhave, samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya.
When the mind is restless, it’s the wrong time to develop the awakening factors of investigation of dharmas, energy, and rapture.
Taṃ kissa hetu?
Why is that?
Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.
Because it’s hard to settle a restless mind with these things.
Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa.
Suppose someone wanted to extinguish a bonfire.
So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya;
If they toss dry grass, cow-dung, and timber on it, blow on it, and don’t scatter dirt on it,
bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetun”ti?
could they extinguish it?”
“No hetaṃ, bhante”.
“No, sir.”
“Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, akālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, akālo vīriyasambojjhaṅgassa bhāvanāya, akālo pītisambojjhaṅgassa bhāvanāya.
“In the same way, when the mind is restless, it’s the wrong time to develop the awakening factors of investigation of dharmas, energy, and rapture.
Taṃ kissa hetu?
Why is that?
Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi duvūpasamayaṃ hoti.
Because it’s hard to settle a restless mind with these things.
Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya.
When the mind is restless, it’s the right time to develop the awakening factors of pacification, undistractible-lucidity, and equanimous-observation.
Taṃ kissa hetu?
Why is that?
Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti.
Because it’s easy to settle a restless mind with these things.
Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa.
Suppose someone wanted to extinguish a bonfire.
So tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni pakkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, udakavātañca dadeyya, paṃsukena ca okireyya;
If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it,
bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetun”ti?
could they extinguish it?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evameva kho, bhikkhave, yasmiṃ samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya.
“In the same way, when the mind is restless, it’s the right time to develop the awakening factors of pacification, undistractible-lucidity, and equanimous-observation.
Taṃ kissa hetu?
Why is that?
Uddhataṃ, bhikkhave, cittaṃ taṃ etehi dhammehi suvūpasamayaṃ hoti.
Because it’s easy to settle a restless mind with these things.
Satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī”ti.
But rememberfulness is always useful, I say.”

46.54 - SN 46.54 Mettāsahagata: Full of Love

54. Mettāsahagatasutta
54. Full of Love
Ekaṃ samayaṃ bhagavā koliyesu viharati haliddavasanaṃ nāma koliyānaṃ nigamo.
At one time the Buddha was staying in the land of the Koliyans, where they have a town called Haliddavasana.
Atha kho sambahulā bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya haliddavasanaṃ piṇḍāya pavisiṃsu.
Then several monks robed up in the morning and, taking their bowls and robes, entered Haliddavasana for alms.
Atha kho tesaṃ bhikkhūnaṃ etadahosi:
Then those monks thought:
“atippago kho tāva haliddavasane piṇḍāya carituṃ.
“It’s too early to wander for alms in Haliddavasana.
Yannūna mayaṃ yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkameyyāmā”ti.
Why don’t we go to the monastery of the wanderers who follow other paths?”
Atha kho te bhikkhū yena aññatitthiyānaṃ paribbājakānaṃ ārāmo tenupasaṅkamiṃsu; upasaṅkamitvā tehi aññatitthiyehi paribbājakehi saddhiṃ sammodiṃsu.
Then they went to the monastery of the wanderers who follow other paths, and exchanged greetings with the wanderers there.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te bhikkhū aññatitthiyā paribbājakā etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:
“Samaṇo, āvuso, gotamo sāvakānaṃ evaṃ dhammaṃ deseti:
“Reverends, the ascetic Gotama teaches his disciples like this:
‘etha tumhe, bhikkhave, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.
‘Come, monks, give up these five hindrances, corruptions of the heart that weaken wisdom, and meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.
Meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatha.
Meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ; iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti.
Meditate spreading a heart full of equanimous-observation to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.’
Mayampi kho, āvuso, sāvakānaṃ evaṃ dhammaṃ desema:
We too teach our disciples in just the same way.
‘etha tumhe, āvuso, pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha … pe …
karuṇāsahagatena cetasā …
muditāsahagatena cetasā …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharatha, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ;
iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharathā’ti.
Idha no, āvuso, ko viseso, ko adhippayāso, kiṃ nānākaraṇaṃ samaṇassa vā gotamassa amhākaṃ vā, yadidaṃ—dhammadesanāya vā dhammadesanaṃ, anusāsaniyā vā anusāsanin”ti?
What, then, is the difference between the ascetic Gotama’s teaching and instruction and ours?”
Atha kho te bhikkhū tesaṃ aññatitthiyānaṃ paribbājakānaṃ bhāsitaṃ neva abhinandiṃsu nappaṭikkosiṃsu.
Those monks neither approved nor dismissed that statement of the wanderers who follow other paths.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkamiṃsu:
They got up from their seat, thinking:
“bhagavato santike etassa bhāsitassa atthaṃ ājānissāmā”ti.
“We will learn the meaning of this statement from the Buddha himself.”
Atha kho te bhikkhū haliddavasane piṇḍāya caritvā pacchābhattaṃ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then, after the meal, when they returned from alms-round, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.
“Evaṃvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
“monks, when wanderers who follow other paths say this, you should say to them:
‘kathaṃ bhāvitā panāvuso, mettācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
‘But reverends, how is the heart’s release by love developed? What is its destination, apex, fruit, and end?
Kathaṃ bhāvitā panāvuso, karuṇācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
How is the heart’s release by compassion developed? What is its destination, apex, fruit, and end?
Kathaṃ bhāvitā panāvuso, muditācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
How is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end?
Kathaṃ bhāvitā panāvuso, upekkhācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā’ti?
How is the heart’s release by equanimous-observation developed? What is its destination, apex, fruit, and end?’
Evaṃ puṭṭhā, bhikkhave, aññatitthiyā paribbājakā na ceva sampāyissanti, uttariñca vighātaṃ āpajjissanti.
Questioned like this, the wanderers who follow other paths would be stumped, and, in addition, would get frustrated.
Taṃ kissa hetu?
Why is that?
Yathā taṃ, bhikkhave, avisayasmiṃ.
Because they’re out of their element.
Nāhaṃ taṃ, bhikkhave, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṃ pañhānaṃ veyyākaraṇena cittaṃ ārādheyya, aññatra tathāgatena vā tathāgatasāvakena vā ito vā pana sutvā.
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.
Kathaṃ bhāvitā ca, bhikkhave, mettācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
And how is the heart’s release by love developed? What is its destination, apex, fruit, and end?
Idha, bhikkhave, bhikkhu mettāsahagataṃ satisambojjhaṅgaṃ bhāveti … pe … mettāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the heart’s release by love together with the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.
Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.
Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.
Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.
Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako ca tattha viharati sato sampajāno, subhaṃ vā kho pana vimokkhaṃ upasampajja viharati.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Subhaparamāhaṃ, bhikkhave, mettācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
The apex of the heart’s release by love is the beautiful, I say, for a monk who has not penetrated to a higher freedom.
Kathaṃ bhāvitā ca, bhikkhave, karuṇācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
And how is the heart’s release by compassion developed? What is its destination, apex, fruit, and end?
Idha, bhikkhave, bhikkhu karuṇāsahagataṃ satisambojjhaṅgaṃ bhāveti … pe … karuṇāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the heart’s release by compassion together with the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati … pe …
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. …
sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Sabbaso vā pana rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.
Or else, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space.
Ākāsānañcāyatanaparamāhaṃ, bhikkhave, karuṇācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
The apex of the heart’s release by compassion is the dimension of infinite space, I say, for a monk who has not penetrated to a higher freedom.
Kathaṃ bhāvitā ca, bhikkhave, muditācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
And how is the heart’s release by rejoicing developed? What is its destination, apex, fruit, and end?
Idha, bhikkhave, bhikkhu muditāsahagataṃ satisambojjhaṅgaṃ bhāveti … pe … muditāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the heart’s release by rejoicing together with the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati … pe …
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. …
sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Sabbaso vā pana ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.
Or else, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness.
Viññāṇañcāyatanaparamāhaṃ, bhikkhave, muditācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato.
The apex of the heart’s release by rejoicing is the dimension of infinite consciousness, I say, for a monk who has not penetrated to a higher freedom.
Kathaṃ bhāvitā ca, bhikkhave, upekkhācetovimutti, kiṅgatikā hoti, kiṃparamā, kiṃphalā, kiṃpariyosānā?
And how is the heart’s release by equanimous-observation developed? What is its destination, apex, fruit, and end?
Idha, bhikkhave, bhikkhu upekkhāsahagataṃ satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ … pe … upekkhāsahagataṃ upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the heart’s release by equanimous-observation together with the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So sace ākaṅkhati ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do.
Sace ākaṅkhati ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do.
Sace ākaṅkhati ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do.
Sace ākaṅkhati ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati.
If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do.
Sace ākaṅkhati ‘appaṭikūlañca paṭikūlañca tadubhayaṃ abhinivajjetvā upekkhako vihareyyaṃ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno.
If they wish: ‘May I meditate staying equanimous, rememberful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do.
Sabbaso vā pana viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
Or else, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness.
Ākiñcaññāyatanaparamāhaṃ, bhikkhave, upekkhācetovimuttiṃ vadāmi, idhapaññassa bhikkhuno uttarivimuttiṃ appaṭivijjhato”ti.
The apex of the heart’s release by equanimous-observation is the dimension of nothingness, I say, for a monk who has not penetrated to a higher freedom.”

46.55 - SN 46.55 Saṅgārava: With Saṅgārava

55. Saṅgāravasutta
55. With Saṅgārava
Sāvatthinidānaṃ.
At Sāvatthī.
Atha kho saṅgāravo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ko nu kho, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā?
“What is the cause, Master Gotama, what is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced?
Ko pana, bho gotama, hetu, ko paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā”ti?
And why is it that sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced?”
“Yasmiṃ kho, brāhmaṇa, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
“Brahmin, there’s a time when your heart is overcome and mired in sensual desire and you don’t truly understand the escape from sensual desire that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto saṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati … pe … paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in sensual desire … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto agginā santatto pakkuthito usmudakajāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in ill will … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in dullness and drowsiness … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto vāterito calito bhanto ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, when your heart is overcome and mired in restlessness and remorse … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi … pe … ubhayatthampi … dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
Furthermore, when your heart is overcome and mired in doubt … Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Seyyathāpi, brāhmaṇa, udapatto āvilo luḷito kalalībhūto andhakāre nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ na jāneyya na passeyya.
Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with good eyesight examining their own reflection wouldn’t truly know it or see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ nappajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, paratthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ na jānāti na passati; dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
In the same way, there’s a time when your heart is overcome and mired in doubt and you don’t truly understand the escape from doubt that has arisen. At that time you don’t truly know or see your own good, the good of another, or the good of both. Even hymns that are long-practiced don’t recur to the mind, let alone those that are not practiced.
Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā dīgharattaṃ sajjhāyakatāpi mantā nappaṭibhanti, pageva asajjhāyakatā.
This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced aren’t clear to the mind, let alone those that are not practiced.
Yasmiñca kho, brāhmaṇa, samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
There’s a time when your heart is not overcome and mired in sensual desire and you truly understand the escape from sensual desire that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto asaṃsaṭṭho lākhāya vā haliddiyā vā nīliyā vā mañjiṭṭhāya vā. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na kāmarāgapariyuṭṭhitena cetasā viharati na kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ pajānāti … pe ….
In the same way, when your heart is not overcome and mired in sensual desire … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto na agginā santatto na pakkuthito na usmudakajāto, tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na byāpādapariyuṭṭhitena cetasā viharati na byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
In the same way, when your heart is not overcome and mired in ill will … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto na sevālapaṇakapariyonaddho. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there is a bowl of water that is not overgrown with moss and aquatic plants. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na thinamiddhapariyuṭṭhitena cetasā viharati na thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
In the same way, when your heart is not overcome and mired in dullness and drowsiness … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto na vāterito na calito na bhanto na ūmijāto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there is a bowl of water that is not stirred by the wind, churning, swirling, and rippling. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na uddhaccakukkuccapariyuṭṭhitena cetasā viharati na uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi … pe … ubhayatthampi … pe … dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
In the same way, when your heart is not overcome and mired in restlessness and remorse … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Puna caparaṃ, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
Furthermore, when your heart is not overcome and mired in doubt … Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Seyyathāpi, brāhmaṇa, udapatto accho vippasanno anāvilo āloke nikkhitto. Tattha cakkhumā puriso sakaṃ mukhanimittaṃ paccavekkhamāno yathābhūtaṃ jāneyya passeyya.
Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with good eyesight examining their own reflection would truly know it and see it.
Evameva kho, brāhmaṇa, yasmiṃ samaye na vicikicchāpariyuṭṭhitena cetasā viharati na vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ pajānāti, attatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, paratthampi tasmiṃ samaye yathābhūtaṃ jānāti passati, ubhayatthampi tasmiṃ samaye yathābhūtaṃ jānāti passati; dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
In the same way, there’s a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see your own good, the good of another, and the good of both. Even hymns that are long-unpracticed recur to the mind, let alone those that are practiced.
Ayaṃ kho, brāhmaṇa, hetu ayaṃ paccayo yenekadā dīgharattaṃ asajjhāyakatāpi mantā paṭibhanti, pageva sajjhāyakatā.
This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unpracticed do recur to the mind, let alone those that are practiced.
Sattime, brāhmaṇa, bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattanti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.
Katame satta?
What seven?
Satisambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati … pe … upekkhāsambojjhaṅgo kho, brāhmaṇa, anāvaraṇo anīvaraṇo cetaso anupakkileso bhāvito bahulīkato vijjāvimuttiphalasacchikiriyāya saṃvattati.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
Ime kho, brāhmaṇa, satta bojjhaṅgā anāvaraṇā anīvaraṇā cetaso anupakkilesā bhāvitā bahulīkatā vijjāvimuttiphalasacchikiriyāya saṃvattantī”ti.
These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom.”
Evaṃ vutte, saṅgāravo brāhmaṇo bhagavantaṃ etadavoca:
When he said this, Saṅgārava said to the Buddha:
“abhikkantaṃ, bho gotama … pe …
“Excellent, Master Gotama! …
upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

46.56 - SN 46.56 Abhaya: A Place Without Fear

56. Abhayasutta
56. A Place Without Fear
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho abhayo rājakumāro yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho abhayo rājakumāro bhagavantaṃ etadavoca:
Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him:
“pūraṇo, bhante, kassapo evamāha:
“Sir, Pūraṇa Kassapa says this:
‘natthi hetu, natthi paccayo aññāṇāya adassanāya.
‘There is no cause or condition for not knowing and not seeing.
Ahetu, appaccayo aññāṇaṃ adassanaṃ hoti.
Not knowing and not seeing have no cause or condition.
Natthi hetu, natthi paccayo ñāṇāya dassanāya.
There is no cause or condition for knowing and seeing.
Ahetu, appaccayo ñāṇaṃ dassanaṃ hotī’ti.
Knowing and seeing have no cause or condition.’
Idha bhagavā kimāhā”ti?
What does the Buddha say about this?”
“Atthi, rājakumāra, hetu, atthi paccayo aññāṇāya adassanāya.
“Prince, there are causes and conditions for not knowing and not seeing.
Sahetu, sappaccayo aññāṇaṃ adassanaṃ hoti.
Not knowing and not seeing have causes and conditions.
Atthi, rājakumāra, hetu, atthi paccayo ñāṇāya dassanāya.
There are causes and conditions for knowing and seeing.
Sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti.
Knowing and seeing have causes and conditions.”
“Katamo pana, bhante, hetu, katamo paccayo aññāṇāya adassanāya?
“But sir, what is the cause and condition for not knowing and not seeing?
Kathaṃ sahetu, sappaccayo aññāṇaṃ adassanaṃ hotī”ti?
How do not knowing and not seeing have causes and conditions?”
“Yasmiṃ kho, rājakumāra, samaye kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṃ yathābhūtaṃ na jānāti na passati—
“There’s a time when the heart is overcome and mired in sensual desire, without truly knowing and seeing the escape from sensual desire that has arisen.
ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya.
This is a cause and condition for not knowing and not seeing.
Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hoti.
And this is how not knowing and not seeing have causes and conditions.
Puna caparaṃ, rājakumāra, yasmiṃ samaye byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena … pe …
Furthermore, there’s a time when the heart is overcome and mired in ill will …
thinamiddhapariyuṭṭhitena … pe …
dullness and drowsiness …
uddhaccakukkuccapariyuṭṭhitena … pe …
restlessness and remorse …
vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṃ yathābhūtaṃ na jānāti na passati—
doubt, without truly knowing and seeing the escape from doubt that has arisen.
ayampi kho, rājakumāra, hetu, ayaṃ paccayo aññāṇāya adassanāya.
This is a cause and condition for not knowing and not seeing.
Evampi sahetu sappaccayo aññāṇaṃ adassanaṃ hotī”ti.
And this is how not knowing and not seeing have causes and conditions.”
“Ko nāmāyaṃ, bhante, dhammapariyāyo”ti?
“Sir, what is the name of this exposition of The Dharma?”
“Nīvaraṇā nāmete, rājakumārā”ti.
“These are called the ‘hindrances’, prince.”
“Taggha, bhagavā, nīvaraṇā;
“Indeed, Blessed One, these are hindrances!
taggha, sugata, nīvaraṇā.
Indeed, Holy One, these are hindrances!
Ekamekenapi kho, bhante, nīvaraṇena abhibhūto yathābhūtaṃ na jāneyya na passeyya, ko pana vādo pañcahi nīvaraṇehi?
Overcome by even a single hindrance you wouldn’t truly know or see, how much more so all five hindrances.
Katamo pana, bhante, hetu, katamo paccayo ñāṇāya dassanāya?
But sir, what is the cause and condition for knowing and seeing?
Kathaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti?
How do knowing and seeing have causes and conditions?”
“Idha, rājakumāra, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
“It’s when a monk develops the awakening factor of rememberfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go.
So satisambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati—
They truly know and see with a mind that has developed the awakening factor of rememberfulness.
ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya.
This is a cause and condition for knowing and seeing.
Evampi sahetu, sappaccayo ñāṇaṃ dassanaṃ hoti.
And this is how knowing and seeing have causes and conditions.
Puna caparaṃ, rājakumāra, bhikkhu … pe … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
Furthermore, a monk develops the awakening factor of investigation of dharmas ... energy ... rapture ... pacification ... undistractible-lucidity ... equanimous-observation, which rely on seclusion, fading away, and cessation, and ripen as letting go.
So upekkhāsambojjhaṅgaṃ bhāvitena cittena yathābhūtaṃ jānāti passati—
They truly know and see with a mind that has developed the awakening factor of equanimous-observation.
ayampi kho, rājakumāra, hetu, ayaṃ paccayo ñāṇāya dassanāya.
This is a cause and condition for knowing and seeing.
Evaṃ sahetu, sappaccayo ñāṇaṃ dassanaṃ hotī”ti.
And this is how knowing and seeing have causes and conditions.”
“Ko nāmāyaṃ, bhante, dhammapariyāyo”ti?
“Sir, what is the name of this exposition of The Dharma?”
“Bojjhaṅgā nāmete, rājakumārā”ti.
“These are called the ‘awakening factors’, prince.”
“Taggha, bhagavā, bojjhaṅgā;
“Indeed, Blessed One, these are awakening factors!
taggha, sugata, bojjhaṅgā.
Indeed, Holy One, these are awakening factors!
Ekamekenapi kho, bhante, bojjhaṅgena samannāgato yathābhūtaṃ jāneyya passeyya, ko pana vādo sattahi bojjhaṅgehi?
Endowed with even a single awakening factor you would truly know and see, how much more so all seven awakening factors.
Yopi me, bhante, gijjhakūṭaṃ pabbataṃ ārohantassa kāyakilamatho cittakilamatho, sopi me paṭippassaddho, dhammo ca me abhisamito”ti.
When climbing Mount Vulture’s Peak I became fatigued in body and mind. But this has now faded away. And I’ve comprehended The Dharma.”

46..7.. - SN 46 vagga 7

46.57 – SN 46.57-184

VII. IN-AND-OUT BREATHING
57. The Skeleton

(i. Of great fruit)

1At Sāvatthı̄. “Bhikkhus, when the perception of a skeleton is developed and cultivated, it is of great fruit and benefit.117 ""

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

(ii. One of two fruits)

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

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

(iii. Great good)

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

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

(iv. Security from bondage)

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

8“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to great security from bondage?…” (All as above.)

(v. Sense of urgency)

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

10“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to a great sense of urgency?…” (All as above.) [131]

(vi. Dwelling in comfort)

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

12“And how, bhikkhus, is the perception of a skeleton developed and cultivated so that it leads to dwelling in great comfort?…” (All as above.)

(Each of the following suttas, §§58–76, is to be elaborated in accordance with the sixfold method of §57.)
58. The Worm-Infested

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

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

1“Bhikkhus, when the perception of a fissured corpse is developed …”
61. The Bloated

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

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

1“Bhikkhus, when compassion is developed ...”
64. Altruistic Joy

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

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

1“Bhikkhus, when mindfulness of breathing is developed …”
VIII. CESSATION119 ""
67. Foulness

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

1“Bhikkhus, when the perception of death ...”
69. Repulsiveness of Food

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

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

1“Bhikkhus, when the perception of impermanence …”
72. Suffering

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

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

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

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

(i. Of great fruit)

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

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

(ii. One of two fruits)

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

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

(iii–vi. Great good, etc.)

5“Bhikkhus, when the perception of cessation is developed and cultivated, it leads to great good … to great security from bondage … to a great sense of urgency … to dwelling in great comfort. [134]

6“And how does it do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness accompanied by the perception of cessation … he develops the enlightenment factor of equanimity accompanied by the perception of cessation, based upon seclusion, dispassion, and cessation, maturing in release. It is in this way that the perception of cessation is developed and cultivated so that it leads to great good … to great security from bondage … to a great sense of urgency … to dwelling in great comfort.”
IX. GANGES REPETITION SERIES
77–88. The River Ganges—Eastward, Etc.

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

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

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

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

X. DILIGENCE
89–98. The Tathāgata, Etc.

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

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

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

XI. STRENUOUS DEEDS
99–110. Strenuous, Etc.120 ""

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

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

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

XII. SEARCHES
111–120. Searches, Etc.

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

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

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

XIII. FLOODS
121–129. Floods, Etc.

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

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

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

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

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

XIV. GANGES REPETITION SERIES

(Removal of Lust Version)
131. The River Ganges—Eastward

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

2“And how does he do so? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion. It is in this way that a bhikkhu … inclines towards Nibbāna.” [138]
132–142. Slanting to the East, Etc.

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

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

XV. DILIGENCE
(Removal of Lust Version)
143–152. The Tathāgata, Etc.

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

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

XVI. STRENUOUS DEEDS

(Removal of Lust Version)
153–164. Strenuous, Etc.

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

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

[139]
XVII. SEARCHES

(Removal of Lust Version)
165–174. Searches, Etc.

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

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

XVIII. FLOODS

(Removal of Lust Version)
175–183. Floods, Etc.

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

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

2“What seven? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness … he develops the enlightenment factor of equanimity, which has as its final goal the removal of lust, the removal of hatred, the removal of delusion … which has the Deathless as its ground, the Deathless as its destination, the Deathless as its final goal … which slants, slopes, and inclines towards Nibbāna. These seven factors of enlightenment, bhikkhus, are to be developed for direct knowledge of these five higher fetters, for the full understanding of them, for their utter destruction, for their abandoning.”121 "" [140]

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

[141]


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