sn46-v04

SN 46 vagga 4. Hindrances 4. Nīvaraṇavagga

	(derived from B. Sujato 2018/12)

Saṃyutta Nikāya 46	Linked Discourses 46

31. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, 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.”

32. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, 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.”

33. 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.”

34. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”

35. 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.”

36. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity arise, and once they’ve arisen, they’re developed to perfection.”

37. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”

38. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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 teaching. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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 teaching. At such a time the five hindrances are absent, and the seven awakening factors are developed to perfection.”

39. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”

40. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”

SN 46 vagga 6. Discussion 6. Sākacchavagga

51. 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 principles, 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 principles, 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 equanimity, or, when it has arisen, develops it to perfection?
Atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā.	There are things that are grounds for the awakening factor of equanimity.
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 equanimity, 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 principles, 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 principles, 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 equanimity, 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 equanimity.
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 equanimity, or, when it has arisen, starves its development to perfection.”

52. 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 principles; and investigating, exploring, and inquiring into external things with wisdom is also the awakening factor of investigation of principles.
‘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 principles’ 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.	Equanimity for internal things is the awakening factor of equanimity; and equanimity for external things is also the awakening factor of equanimity.
‘Upekkhāsambojjhaṅgo’ti iti hidaṃ uddesaṃ gacchati. Tadamināpetaṃ pariyāyena dvayaṃ hoti.	In this way what is concisely referred to as ‘the awakening factor of equanimity’ 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.”

53. 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 equanimity.
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 equanimity.
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 principles, 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 principles, 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 principles, 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 principles, 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 equanimity.
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 equanimity.
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.”

54. 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 equanimity 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 equanimity 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 equanimity 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, 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 equanimity 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 equanimity together with the awakening factors of rememberfulness, investigation of principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, 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 equanimity is the dimension of nothingness, I say, for a monk who has not penetrated to a higher freedom.”

55. 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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”

56. 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 teaching?”
“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 principles ... energy ... rapture ... pacification ... undistractible-lucidity ... equanimity, 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 equanimity.
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 teaching?”
“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 teaching.”


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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”


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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”


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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
ayaṃ kho, bhikkhave, mārasenappamaddano maggo”ti.	This is the path for crushing Māra’s army.”


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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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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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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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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Table of Contents

Synopsis

SN 46 vagga 4. Hindrances 4. Nīvaraṇavagga

31. Skillful (1st)

32. Skillful (2nd)

33. Corruptions

34. Not Corruptions

35. Improper Attention

36. Proper Attention

37. Growth

38. Obstacles

39. Trees

40. Hindrances

SN 46 vagga 5. A Wheel Turning Monarch 5. Cakkavattivagga

41. Discriminations

42. A Wheel Turning Monarch

43. About Māra

44. Witless

45. Wise

46. Poor

47. Prosperous

48. The Sun

49. Interior

50. Exterior

SN 46 vagga 6. Discussion 6. Sākacchavagga

51. Nourishing

52. Is There a Way?

53. Fire

54. Full of Love

55. With Saṅgārava

56. A Place Without Fear

SN 46 vagga 7-18, suttas 57-184


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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”


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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity.
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.”


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 principles, energy, rapture, pacification, undistractible-lucidity, and equanimity, 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.”


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.


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.