SN-q 46.1 - SN 46.1 Himavanta: The Himalaya SN-q 46.1.1 - (just as dragons get strong huge bodies [kāya] moving into larger bodies of water) SN-q 46.1.2 - (a monk develops 7sb☀️ awakening factors depending on ethics and gets stronger and greater Dharmas) SN-q 46.1.3 - (each of 7sb☀️ factors relies on judicious-seclusion, dispassion, cessation, ripens as release)
§1.1 – (just as dragons get strong huge bodies [kāya] moving into larger bodies of water)
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.
SN-q 46.4 - SN 46.4 Vattha: Clothes SN-q 46.4.1 - (he abides in any combination of 7sb☀️ factors any time of day he chooses) SN-q 46.4.2 - (These 7sb☀️ factors can be analyzed within jhāna with S&S🐘💭) SN-q 46.4.3 - (simile of king wearing any clothes he wants, anytime) SN-q 46.4.4 - (repeat of section before simile: These 7sb factors can be analyzed within jhāna)
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.
§4.1 – (he abides in any combination of7sb☀️factors any time of day he chooses)
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.
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.’
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.
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.
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.
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?”
“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.’
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.”
“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.
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.”
“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.
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.
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.
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.
“Kassapa, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
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!
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.”
“Moggallāna, I’ve rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
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!
“Sir, the Buddha has rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to nirvana.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
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.
“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.
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.
“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.
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.”
“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.
These seven awakening factors, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.”
end of section [46..2.. - SN 46 vagga 2 Gilāna: Sick]❧
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.
They’re called awakening factors because they lead to awakening.”
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.
“monks, when you frequently attend improperly on things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows.
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.
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.
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. …
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.”
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;
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.”
“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.”
“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.”
“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.
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.
“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?
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.
“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.”
“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,
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,
“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.
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.
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:
‘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.
‘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:
“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.
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.
“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.
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.
That’s how a monk with proper attention develops and cultivates the seven awakening factors.”
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.
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.”
“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.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
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.”
“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.”
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.”
“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.”
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.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
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.
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.
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.
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.”
“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.
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.
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.
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.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
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.”
“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.
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.
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.”
end of section [46..4.. - SN 46 vagga 4 Nīvaraṇa: Hindrances]❧
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§ – SN 46 vagga 5 Cakkavatti: A Wheel Turning Monarch
“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.”
The treasures of the awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
“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.”
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:
“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.
“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.
“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.
“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.
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.
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.
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.
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.
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.
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.
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.
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.
“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.
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?
“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.
‘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.
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.
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.
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.’
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?
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.
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.
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.
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.
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.
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.
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.
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.”
end of section [46.54 - SN 46.54 Mettāsahagata: Full of Love]❧
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?”
§55.1 – (kāma-rāga: sensual desire ↔ color dyes)
“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.
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.
§55.2 – (byāpāda: ill will ↔ boiling water)
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.
§55.3 – (thina-middha: sloth and torpor ↔ moss and algae)
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.
§55.4 – (uddhacca-kukkucca: restlessness and remorse ↔ windblown agitated water)
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.
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.
§55.6 – (1. kāma-rāga: mind free of sensual desire)
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.
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.
§55.7 – (2. byāpāda: mind free of ill will)
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.
§55.8 – (3. thina-middha: mind free of sloth and torpor)
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.
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.
§55.9 – (4. uddhacca-kukkucca: mind free of restlessness and remorse)
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.
§55.10 – (5. vici-kiccha: mind free of skeptical doubt)
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.
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.
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.
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.
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.
The awakening factors of rememberfulness, investigation of dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimous-observation.
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.”
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.
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.
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]
end of section [46..7.. - SN 46 vagga 7 Ānāpāna vagga: breath meditation chapter]❧
