Linked Discourses on the Awakening Factors

The Chapter on Mountains

SN 46.1 The Himalaya Himavantasutta

At Sāvatthī.

"Mendicants, dragons grow and wax strong supported by the Himalayas, the king of mountains. When they're strong they dive into the pools. Then they dive into the lakes, the streams, the rivers, and finally the ocean. There they acquire a great and abundant body.

In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities. And how does a mendicant develop the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities?

It's when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go.

They develop the awakening factor of investigation of principles ...

They develop the awakening factor of energy ...

They develop the awakening factor of rapture ...

They develop the awakening factor of tranquility ...

They develop the awakening factor of immersion ...

They develop the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go.

That's how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics, acquiring great and abundant good qualities."

SN 46.2 The Body Kāyasutta

At Sāvatthī.

"Mendicants, this body is sustained by food. It depends on food to continue, and without food it doesn't continue. In the same way, the five hindrances are sustained by fuel. They depend on fuel to continue, and without fuel they don't continue.

And what fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow? There is the feature of beauty. Frequent irrational application of mind to that fuels the arising of sensual desire, or, when it has arisen, makes it increase and grow.

And what fuels the arising of ill will, or, when it has arisen, makes it increase and grow? There is the feature of harshness. Frequent irrational application of mind to that fuels the arising of ill will, or, when it has arisen, makes it increase and grow.

And what fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow? There is discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. Frequent irrational application of mind to them fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow.

And what fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow? There is the unsettled mind. Frequent irrational application of mind to that fuels the arising of restlessness and remorse, or, when they have arisen, makes them increase and grow.

And what fuels the arising of doubt, or, when it has arisen, makes it increase and grow? There are things that are grounds for doubt. Frequent irrational application of mind to them fuels the arising of doubt, or, when it has arisen, makes it increase and grow.

This body is sustained by food. It depends on food to continue, and without food it doesn't continue. In the same way, the five hindrances are sustained by fuel. They depend on fuel to continue, and without fuel they don't continue.

This body is sustained by food. It depends on food to continue, and without food it doesn't continue. In the same way, the seven awakening factors are sustained by fuel. They depend on fuel to continue, and without fuel they don't continue.

And what fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of mindfulness. Frequent rational application of mind to them fuels the arising of the awakening factor of mindfulness, or, when it has arisen, fully develops it.

And what fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. Frequent rational application of mind to them fuels the arising of the awakening factor of investigation of principles, or, when it has arisen, fully develops it.

And what fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it? There are the elements of initiative, persistence, and exertion. Frequent rational application of mind to them fuels the arising of the awakening factor of energy, or, when it has arisen, fully develops it.

And what fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of rapture. Frequent rational application of mind to them fuels the arising of the awakening factor of rapture, or, when it has arisen, fully develops it.

And what fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it? There is tranquility of the body and of the mind. Frequent rational application of mind to that fuels the arising of the awakening factor of tranquility, or, when it has arisen, fully develops it.

And what fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it? There are things that are the basis of serenity and freedom from distraction. Frequent rational application of mind to them fuels the arising of the awakening factor of immersion, or, when it has arisen, fully develops it.

And what fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it? There are things that are grounds for the awakening factor of equanimity. Frequent rational application of mind to them fuels the arising of the awakening factor of equanimity, or, when it has arisen, fully develops it.

SN 46.3 Ethics Sīlasutta

"Mendicants, when a mendicant is accomplished in ethics, immersion, knowledge, freedom, or the knowledge and vision of freedom, even the sight of them is very helpful, I say. Even to hear them, approach them, pay homage to them, recollect them, or go forth following them is very helpful, I say. Why is that? Because after hearing the teaching of such mendicants, a mendicant will live withdrawn in both body and mind, as they recollect and think about that teaching.

At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it. As they live mindfully in this way they investigate, explore, and inquire into that teaching with wisdom.

At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it. As they investigate principles with wisdom in this way their energy is roused up and unflagging.

At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it. When they're energetic, rapture not of the flesh arises.

At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it. When the mind is full of rapture, the body and mind become tranquil.

At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it. When the body is tranquil and one feels bliss, the mind becomes immersed in samādhi.

At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it. They closely watch over that mind immersed in samādhi.

At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it.

When the seven awakening factors are developed and cultivated in this way they can expect seven fruits and benefits. What seven? They attain enlightenment early on in this very life. If not, they attain enlightenment at the time of death. If not, with the ending of the five lower fetters, they're extinguished between one life and the next. If not, with the ending of the five lower fetters they're extinguished upon landing. If not, with the ending of the five lower fetters they're extinguished without extra effort. If not, with the ending of the five lower fetters they're extinguished with extra effort. If not, with the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm. When the seven awakening factors are developed and cultivated in this way these are the seven fruits and benefits they can expect."

SN 46.4 Clothes Vatthasutta

At one time Venerable Sāriputta was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery. There Sāriputta addressed the mendicants: "Reverends, mendicants!"

"Reverend," they replied. Sāriputta said this:

"There are these seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors.

In the morning, I meditate on whichever of these seven awakening factors I want. At midday, and in the evening, I meditate on whichever of these seven awakening factors I want. If it's the awakening factor of mindfulness, I know that it's limitless and that it's properly implemented. While it remains I understand that it remains. And if it subsides in me I understand the specific reason it subsides. ... If it's the awakening factor of equanimity, I know that it's limitless and that it's properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides.

Suppose that a ruler or their chief minister had a chest full of garments of different colors. In the morning, they'd don whatever pair of garments they wanted. At midday, and in the evening, they'd don whatever pair of garments they wanted.

In the same way, in the morning, at midday, and in the evening, I meditate on whichever of these seven awakening factors I want. If it's the awakening factor of mindfulness, I know that it's limitless and that it's properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides. ... If it's the awakening factor of equanimity, I know that it's limitless and that it's properly implemented. While it remains I understand that it remains. And if it subsides I understand the specific reason it subsides."

SN 46.5 A Monk Bhikkhusutta

At Sāvatthī.

Then a mendicant went up to the Buddha ... and asked him, "Sir, they speak of the 'awakening factors'. How are the awakening factors defined?"

"Mendicant, they're called awakening factors because they lead to awakening.

A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. As they develop the seven awakening factors, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they're freed, they know they're freed. They understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

They're called awakening factors because they lead to awakening."

SN 46.6 Kuṇḍaliya Kuṇḍaliyasutta

At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood. Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

"Worthy Gotama, I like to hang around the monasteries and visit the assemblies. When I've finished breakfast, it's my habit to wander from monastery to monastery, from park to park. There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault. But what benefit does the worthy Gotama live for?"

"The benefit the Realized One lives for, Kuṇḍaliya, is the fruit of knowledge and freedom."

"But what things must be developed and cultivated in order to fulfill knowledge and freedom?"

"The seven awakening factors."

"But what things must be developed and cultivated in order to fulfill the seven awakening factors?"

"The four kinds of mindfulness meditation."

"But what things must be developed and cultivated in order to fulfill the four kinds of mindfulness meditation?"

"The three kinds of good conduct."

"But what things must be developed and cultivated in order to fulfill the three kinds of good conduct?"

"Sense restraint.

And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct? A mendicant sees an agreeable sight with their eye. They don't desire it or enjoy it, and they don't give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they see a disagreeable sight they're not dismayed; their mind isn't hardened, dejected, or full of ill will. Their mind and body are steady internally, well settled and well freed.

Furthermore, a mendicant hears an agreeable sound with the ear ... smells an agreeable odor with the nose ... tastes an agreeable flavor with the tongue ... feels an agreeable touch with the body ... knows an agreeable idea with their mind. They don't desire it or enjoy it, and they don't give rise to greed. Their mind and body are steady internally, well settled and well freed. But if they know a disagreeable idea they're not dismayed; their mind isn't hardened, dejected, or full of ill will. Their mind and body are steady internally, well settled and well freed.

When a mendicant's mind and body are steady internally, they're well settled and well freed when it comes to both agreeable and disagreeable sights, sounds, smells, tastes, touches, and ideas. That's how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.

And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of mindfulness meditation? A mendicant gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind. That's how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of mindfulness meditation.

And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors? A mendicant meditates by observing an aspect of the body---keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings ... mind ... principles---keen, aware, and mindful, rid of covetousness and displeasure for the world. That's how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.

And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom? A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom."

When he said this, the wanderer Kuṇḍaliya said to the Buddha, "Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what's there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life."

SN 46.7 A Bungalow Kūṭāgārasutta

"Mendicants, the rafters of a bungalow all slant, slope, and incline to the peak. In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.

And how does a mendicant who develops the seven awakening factors slant, slope, and incline to extinguishment? It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment."

SN 46.8 With Upavāna Upavānasutta

At one time the venerables Upavāna and Sāriputta were staying near Kosambī, in Ghosita's Monastery. Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Upavāna and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Upavāna:

"Reverend Upavāna, can a mendicant know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease?"

"They can, Reverend Sāriputta.

As a mendicant rouses up the awakening factor of mindfulness, they understand: 'My mind is well freed. I've eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.' ...

As they rouse up the awakening factor of equanimity, they understand: 'My mind is well freed. I've eradicated dullness and drowsiness, and eliminated restlessness and remorse. My energy is roused up, and my mind is sharply focused, not sluggish.'

That's how a mendicant can know by investigating inside themselves that the seven awakening factors are well implemented so that they lead to living at ease."

SN 46.9 Arisen (1st) Paṭhamauppannasutta

"Mendicants, these seven awakening factors don't arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors don't arise to be developed and cultivated except when a Realized One, a perfected one, a fully awakened Buddha has appeared."

SN 46.10 Arisen (2nd) Dutiyauppannasutta

"Mendicants, these seven awakening factors don't arise to be developed and cultivated apart from the Holy One's training. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors don't arise to be developed and cultivated apart from the Holy One's training."

The Chapter on Sick

SN 46.11 Living Creatures Pāṇasutta

"Mendicants, living creatures engage in the four postures: sometimes walking, sometimes standing, sometimes sitting, sometimes lying down. They do so depending on the earth and grounded on the earth. In the same way, a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics.

And how does a mendicant develop the seven awakening factors depending on and grounded on ethics? It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how a mendicant develops and cultivates the seven awakening factors depending on and grounded on ethics."

SN 46.12 The Simile of the Sun (1st) Paṭhamasūriyūpamasutta

"Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way, for a mendicant good friendship is the forerunner and precursor of the arising of the seven awakening factors. A mendicant with good friends can expect to develop and cultivate the seven awakening factors.

And how does a mendicant with good friends develop and cultivate the seven awakening factors? It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how a mendicant with good friends develops and cultivates the seven awakening factors."

SN 46.13 The Simile of the Sun (2nd) Dutiyasūriyūpamasutta

"Mendicants, the dawn is the forerunner and precursor of the sunrise. In the same way, for a mendicant rational application of mind is the forerunner and precursor of the arising of the seven awakening factors. A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors.

And how does a mendicant with rational application of mind develop and cultivate the seven awakening factors? It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how a mendicant with rational application of mind develops and cultivates the seven awakening factors."

SN 46.14 Sick (1st) Paṭhamagilānasutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. Then in the late afternoon, the Buddha came out of retreat, went to Venerable Mahākassapa, sat down on the seat spread out, and said to him:

"I hope you're keeping well, Kassapa; I hope you're all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing."

"Sir, I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading."

"Kassapa, I've rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that I've rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment."

"Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors!"

That is what the Buddha said. Satisfied, Venerable Mahākassapa approved what the Buddha said. And that's how he recovered from that illness.

SN 46.15 Sick (2nd) Dutiyagilānasutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. Now at that time Venerable Mahāmoggallāna was staying on the Vulture's Peak mountain, and he was sick, suffering, gravely ill. Then in the late afternoon, the Buddha came out of retreat, went to Venerable Moggallāna, sat down on the seat spread out, and said to him:

"I hope you're keeping well, Moggallāna; I hope you're all right. And I hope the pain is fading, not growing, that its fading is evident, not its growing."

"Sir, I'm not keeping well, I'm not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading."

"Moggallāna, I've rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that I've rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment."

"Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors!"

That is what the Buddha said. Satisfied, Venerable Mahāmoggallāna approved what the Buddha said. And that's how he recovered from that illness.

SN 46.16 Sick (3rd) Tatiyagilānasutta

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels' feeding ground. Now at that time he was sick, suffering, gravely ill. Then Venerable Mahācunda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

"Cunda, express your understanding of the awakening factors."

"Sir, the Buddha has rightly explained these seven awakening factors. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that the Buddha has rightly explained. When developed and cultivated, they lead to direct knowledge, to awakening, and to extinguishment."

"Indeed, Cunda, these are awakening factors! Indeed, Cunda, these are awakening factors!"

This is what Cunda said, and the teacher approved. And that's how the Buddha recovered from that illness.

SN 46.17 Going to the Far Shore Pāraṅgamasutta

"Mendicants, when these seven awakening factors are developed and cultivated they lead to going from the near shore to the far shore. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors, when developed and cultivated, lead to going from the near shore to the far shore.

Few are those among humans
who cross to the far shore.
The rest just run
around on the near shore.
When the teaching is well explained,
those who practice accordingly
are the ones who will cross over
Death's dominion so hard to pass.
Rid of dark qualities,
an astute person should develop the bright.
Leaving home behind
for the seclusion so hard to enjoy,
you should try to find delight there,
having left behind sensual pleasures.
With no possessions, an astute person
should cleanse themselves of mental corruptions.
And those whose minds are rightly developed
in the awakening factors;
letting go of attachments,
they delight in not grasping.
With defilements ended, brilliant,
they are quenched in this world."

SN 46.18 Missed Out Viraddhasutta

"Mendicants, whoever has missed out on the seven awakening factors has missed out on the noble path to the complete ending of suffering. Whoever has undertaken the seven awakening factors has undertaken the noble path to the complete ending of suffering. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. Whoever has missed out on these seven awakening factors has missed out on the noble path to the complete ending of suffering. Whoever has undertaken these seven awakening factors has undertaken the noble path to the complete ending of suffering."

SN 46.19 Noble Ariyasutta

"Mendicants, when these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering."

SN 46.20 Disillusionment Nibbidāsutta

"Mendicants, the seven awakening factors, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment."

The Chapter with Udāyī

SN 46.21 To Awakening Bodhāyasutta

Then a mendicant went up to the Buddha ... and said to him:

"Sir, they speak of the 'awakening factors'. How are the awakening factors defined?"

"Mendicant, they're called awakening factors because they lead to awakening. A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. They're called awakening factors because they lead to awakening."

SN 46.22 A Teaching on the Awakening Factors Bojjhaṅgadesanāsutta

"Mendicants, I will teach you the seven awakening factors. Listen ...

And what are the seven awakening factors? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors."

SN 46.23 Grounds Ṭhāniyasutta

"Mendicants, when you frequently apply the mind to things that are grounds for sensual greed, sensual desire arises, and once arisen it increases and grows. When you frequently apply the mind to things that are grounds for ill will, ill will arises, and once arisen it increases and grows. When you frequently apply the mind to things that are grounds for dullness and drowsiness, dullness and drowsiness arise, and once arisen they increase and grow. When you frequently apply the mind to things that are grounds for restlessness and remorse, restlessness and remorse arise, and once arisen they increase and grow. When you frequently apply the mind to things that are grounds for doubt, doubt arises, and once arisen it increases and grows.

When you frequently apply the mind to things that are grounds for the awakening factor of mindfulness, the awakening factor of mindfulness arises, and once arisen it's fully developed. ... When you frequently apply the mind to things that are grounds for the awakening factor of equanimity, the awakening factor of equanimity arises, and once arisen it's fully developed."

SN 46.24 Irrational Application of Mind Ayonisomanasikārasutta

"Mendicants, when you apply the mind irrationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow. And the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity don't arise, or if they've already arisen, they cease.

When you apply the mind rationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt don't arise, or if they've already arisen they're given up.

And the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity arise, and once they've arisen, they're fully developed."

SN 46.25 Non-decline Aparihāniyasutta

"Mendicants, I will teach you seven principles that prevent decline. Listen ...

And what are the seven principles that prevent decline? They are the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven principles that prevent decline."

SN 46.26 The Ending of Craving Taṇhakkhayasutta

"Mendicants, you should develop the path and the practice that leads to the ending of craving. And what is the path and the practice that leads to the ending of craving? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity." When he said this, Udāyī said to him:

"Sir, how are the seven awakening factors developed and cultivated so as to lead to the ending of craving?"

"Udāyī, it's when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. As they do so, craving is given up. When craving is given up, deeds are given up. When deeds are given up, suffering is given up. ...

A mendicant develops the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. As they do so, craving is given up. When craving is given up, deeds are given up. When deeds are given up, suffering is given up.

And so, Udāyī, when craving ends, deeds end; when deeds end suffering ends."

SN 46.27 The Cessation of Craving Taṇhānirodhasutta

"Mendicants, you should develop the path and the practice that leads to the cessation of craving. And what is the path and the practice that leads to the cessation of craving? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. And how are the seven awakening factors developed and cultivated so as to lead to the cessation of craving?

It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion,

and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is how the seven awakening factors are developed and cultivated so as to lead to the cessation of craving."

SN 46.28 Helping Penetration Nibbedhabhāgiyasutta

"Mendicants, I will teach you a path that helps penetration. Listen ...

And what is the path that helps penetration? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity." When he said this, Udāyī said to him:

"Sir, how are the seven awakening factors developed and cultivated so as to lead to penetration?"

"Udāyī, it's when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. With a mind that has developed the awakening factor of mindfulness, they penetrate and shatter the mass of greed, the mass of hate, and the mass of delusion for the first time. ...

A mendicant develops the awakening factor of equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. And it is abundant, expansive, limitless, and free of ill will. With a mind that has developed the awakening factor of equanimity, they penetrate and shatter the mass of greed, the mass of hate, and the mass of delusion for the first time.

This is how are the seven awakening factors are developed and cultivated so as to lead to penetration."

SN 46.29 One Thing Ekadhammasutta

"Mendicants, I do not see a single thing that, when it is developed and cultivated like this, leads to giving up the things that are prone to being fettered like the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. And how are the seven awakening factors developed and cultivated so as to lead to giving up the things that are prone to being fettered?

It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how the seven awakening factors are developed and cultivated so as to lead to giving up the things that are prone to being fettered.

And what are the things that are prone to being fettered? The eye is something that's prone to being fettered. This is where these fetters, shackles, and attachments arise. The ear ... nose ... tongue ... body ... mind is something that's prone to being fettered. This is where these fetters, shackles, and attachments arise. These are called the things that are prone to being fettered."

SN 46.30 With Udāyī Udāyisutta

At one time the Buddha was staying in the land of the Sumbhas, near the town of the Sumbhas called Sedaka. Then Venerable Udāyī went up to the Buddha ... and said to him:

"It's incredible, sir, it's amazing! How helpful my love and respect for the Buddha have been, and my sense of conscience and prudence. For when I was still a layman, I wasn't helped much by the teaching or the Saṅgha. But when I considered my love and respect for the Buddha, and my sense of conscience and prudence, I went forth from the lay life to homelessness. The Buddha taught me the Dhamma: 'Such is form, such is the origin of form, such is the ending of form. Such is feeling ... Such is perception ... Such are choices ... Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.'

Then, while staying in an empty hut, I followed the churning of the five grasping aggregates. I truly understood: 'This is suffering' ... 'This is the origin of suffering' ... 'This is the cessation of suffering' ... 'This is the practice that leads to the cessation of suffering'. I comprehended the teaching; I acquired the path. When developed and cultivated as I'm living in such a way, it will bring me to such a state that I will understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'

I acquired the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When developed and cultivated as I'm living in such a way, they will bring me to such a state that I will understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.' This is the path that I acquired. When developed and cultivated as I'm living in such a way, it will bring me to such a state that I will understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

"Good, good, Udāyī! For that is indeed the path that you acquired. When developed and cultivated as you're living in such a way, it will bring you to such a state that you will understand: 'Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.'"

The Chapter on Hindrances

SN 46.31 Skillful (1st) Paṭhamakusalasutta

"Mendicants, 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. A mendicant who is diligent can expect to develop and cultivate the seven awakening factors.

And how does a diligent mendicant develop and cultivate the seven awakening factors? It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how a diligent mendicant develops and cultivates the seven awakening factors."

SN 46.32 Skillful (2nd) Dutiyakusalasutta

"Mendicants, whatever qualities are skillful, part of the skillful, on the side of the skillful, all of them are rooted in rational application of mind and meet at rational application of mind, and rational application of mind is said to be the best of them. A mendicant accomplished in rational application of mind can expect to develop and cultivate the seven awakening factors.

SN 46.33 Corruptions Upakkilesasutta

"Mendicants, there are these five corruptions of native gold. When native gold is corrupted by these it's not pliable, workable, or radiant, but is brittle and not completely ready for working. What five? Iron, copper, tin, lead, and silver. When native gold is corrupted by these five corruptions it's not pliable, workable, or radiant, but is brittle and not completely ready for working.

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 rightly immersed in samādhi for the ending of defilements. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. 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 rightly immersed in samādhi for the ending of defilements."

SN 46.34 Not Corruptions Anupakkilesasutta

"Mendicants, 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. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. 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."

SN 46.35 Irrational Application of Mind Yonisomanasikārasutta

"Mendicants, when you apply the mind irrationally, sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt arise, and once arisen they increase and grow."

"Mendicants, when you apply the mind rationally, the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity arise, and once they've arisen, they're fully developed."

SN 46.36 Growth Buddhisutta

"Mendicants, when the seven awakening factors are developed and cultivated they lead to growth and progress. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When these seven awakening factors are developed and cultivated they lead to growth and progress."

SN 46.37 Obstacles Āvaraṇanīvaraṇasutta

"Mendicants, there are these five obstacles and hindrances, corruptions of the heart that weaken wisdom. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five obstacles and hindrances, corruptions of the heart that weaken wisdom.

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. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. 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."

SN 46.38 Without Obstacles Anīvaraṇasutta

"Mendicants, sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed.

What are the five hindrances that are absent? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances that are absent.

And what are the seven awakening factors that are fully developed? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are the seven awakening factors that are fully developed. Sometimes a noble disciple pays attention, applies the mind, concentrates wholeheartedly, and actively listens to the teaching. At such a time the five hindrances are absent, and the seven awakening factors are fully developed."

SN 46.39 Trees Rukkhasutta

"Mendicants, 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. And what are those large trees with tiny seeds and big trunks? The peepal, banyan, wavy leaf fig, cluster fig, Moreton Bay fig, and portia. These are the large trees with tiny seeds and big trunks, which grow up and around other trees as parasites. The trees they engulf break apart, collapse, and fall.

In the same way, take a certain gentleman who has gone forth from the lay life to homelessness, abandoning sensual pleasures. But beset by sensual pleasures that are similar, or even worse, he breaks apart, collapses, and falls.

There are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.

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. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. 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."

SN 46.40 Hindrances Nīvaraṇasutta

"Mendicants, these five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they're on the side of distress, and they don't lead to extinguishment. What five? Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These five hindrances are destroyers of sight, vision, and knowledge. They block wisdom, they're on the side of distress, and they don't lead to extinguishment.

These seven awakening factors are creators of vision and knowledge. They grow wisdom, they're on the side of solace, and they lead to extinguishment. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These seven awakening factors are creators of vision and knowledge. They grow wisdom, they're on the side of solace, and they lead to extinguishment."

The Chapter on the Wheel-Turning Monarch

SN 46.41 Discriminations Vidhāsutta

At Sāvatthī.

"Mendicants, 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. 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. 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.

What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. All the ascetics and brahmins in the past ... future ... and present who give up the three discriminations do so by developing and cultivating the seven awakening factors."

SN 46.42 A Wheel-Turning Monarch Cakkavattisutta

"Mendicants, when a Wheel-Turning Monarch appears seven treasures appear. What seven? The wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander. When a Wheel-Turning Monarch appears these seven treasures appear.

When a Realized One, a perfected one, a fully awakened Buddha appears the seven treasures of the awakening factors appear. What seven? The treasures of the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. When a Realized One, a perfected one, a fully awakened Buddha appears these seven treasures of the awakening factors appear."

SN 46.43 About Māra Mārasutta

"Mendicants, I will teach you a path for crushing Māra's army. Listen ...

And what is that path? It is the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. This is the path for crushing Māra's army."

SN 46.44 Witless Duppaññasutta

Then a mendicant went up to the Buddha ... and asked him, "Sir, they speak of 'a witless idiot'. How is a witless idiot defined?"

"Mendicant, they're called a witless idiot because they haven't developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They're called a witless idiot because they haven't developed and cultivated these seven awakening factors."

SN 46.45 Wise Paññavantasutta

"Sir they speak of a person who is 'wise and clever'. How is a person who is wise and clever defined?"

"Mendicant, they're called wise and clever because they've developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They're called wise and clever because they've developed and cultivated these seven awakening factors."

SN 46.46 Poor Daliddasutta

"Sir, they speak of someone who is 'poor'. How is a poor person defined?"

"Mendicant, they're called poor because they haven't developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They're called poor because they haven't developed and cultivated these seven awakening factors."

SN 46.47 Prosperous Adaliddasutta

"Sir, they speak of someone who is 'prosperous'. How is a prosperous person defined?"

"Mendicant, they're called prosperous because they've developed and cultivated the seven awakening factors. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. They're called prosperous because they've developed and cultivated these seven awakening factors."

SN 46.48 The Sun Ādiccasutta

"Mendicants, the dawn is the forerunner and precursor of the sunrise.

In the same way, for a mendicant good friendship is the forerunner and precursor of the arising of the seven awakening factors. A mendicant with good friends can expect to develop and cultivate the seven awakening factors.

SN 46.49 Interior Ajjhattikaṅgasutta

"Taking into account interior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like rational application of mind. ..."

SN 46.50 Exterior Bāhiraṅgasutta

"Taking into account exterior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like good friendship. ..."

The Chapter on Discussion

SN 46.51 Nourishing Āhārasutta

At Sāvatthī.

"Mendicants, I will teach you what fuels and what starves the five hindrances and the seven awakening factors. Listen ...

And what fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow? There is discontent, sloth, yawning, sleepiness after eating, and mental sluggishness. Frequent irrational application of mind to that fuels the arising of dullness and drowsiness, or, when they have arisen, makes them increase and grow.

And what starves the arising of sensual desire, or, when it has arisen, starves its increase and growth? There is the feature of ugliness. Frequent rational application of mind to that starves the arising of sensual desire, or, when it has arisen, starves its increase and growth.

And what starves the arising of ill will, or, when it has arisen, starves its increase and growth? There is the heart's release by love. Frequent rational application of mind to that starves the arising of ill will, or, when it has arisen, starves its increase and growth.

And what starves the arising of dullness and drowsiness, or, when they have arisen, starves their increase and growth? There are the elements of initiative, persistence, and exertion. Frequent rational application of mind to them starves the arising of dullness and drowsiness, or, when they have arisen, starves their increase and growth.

And what starves the arising of restlessness and remorse, or, when they have arisen, starves their increase and growth? There is the settled mind. Frequent rational application of mind to that starves the arising of restlessness and remorse, or, when they have arisen, starves their increase and growth.

And what starves the arising of doubt, or, when it has arisen, starves its increase and growth? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. Frequent rational application of mind to them starves the arising of doubt, or, when it has arisen, starves its increase and growth.

And what starves the arising of the awakening factor of mindfulness, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of mindfulness. Not frequently applying the mind to that starves the arising of the awakening factor of mindfulness, or, when it has arisen, starves its full development.

And what starves the arising of the awakening factor of investigation of principles, or, when it has arisen, starves its full development? There are qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright. Not frequently applying the mind to that starves the arising of the awakening factor of investigation of principles, or, when it has arisen, starves its full development.

And what starves the arising of the awakening factor of energy, or, when it has arisen, starves its full development? There are the elements of initiative, persistence, and exertion. Not frequently applying the mind to that starves the arising of the awakening factor of energy, or, when it has arisen, starves its full development.

And what starves the arising of the awakening factor of rapture, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of rapture. Not frequently applying the mind to that starves the arising of the awakening factor of rapture, or, when it has arisen, starves its full development.

And what starves the arising of the awakening factor of tranquility, or, when it has arisen, starves its full development? There is tranquility of the body and of the mind. Not frequently applying the mind to that starves the arising of the awakening factor of tranquility, or, when it has arisen, starves its full development.

And what starves the arising of the awakening factor of immersion, or, when it has arisen, starves its full development? There are things that are the basis of serenity and freedom from distraction. Not frequently applying the mind to that starves the arising of the awakening factor of immersion, or, when it has arisen, starves its full development.

And what starves the arising of the awakening factor of equanimity, or, when it has arisen, starves its full development? There are things that are grounds for the awakening factor of equanimity. Not frequently applying the mind to that starves the arising of the awakening factor of equanimity, or, when it has arisen, starves its full development."

SN 46.52 Is There a Way? Pariyāyasutta

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then it occurred to him, "It's too early to wander for alms in Sāvatthī. Why don't we visit the monastery of the wanderers of other religions?"

Then they went to the monastery of the wanderers of other religions and exchanged greetings with the wanderers there. When the greetings and polite conversation were over, they sat down to one side. The wanderers said to them:

"Reverends, the ascetic Gotama teaches his disciples like this: 'Mendicants, please give up the five hindrances---corruptions of the heart that weaken wisdom---and truly develop the seven awakening factors.' We too teach our disciples: 'Reverends, please give up the five hindrances---corruptions of the heart that weaken wisdom---and truly develop the seven awakening factors.' What, then, is the difference between the ascetic Gotama's teaching and instruction and ours?"

Those mendicants neither approved nor dismissed that statement of the wanderers of other religions. They got up from their seat, thinking:

"We will learn the meaning of this statement from the Buddha himself." Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what had happened.

"Mendicants, when wanderers of other religions say this, you should say to them: 'But reverends, is there a way in which the five hindrances become ten and the seven awakening factors become fourteen?' Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they're out of their element. I don't see anyone in this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.

And what is the way in which the five hindrances become ten? Sensual desire for what is internal is a hindrance; and sensual desire for what is external is also a hindrance. That's how what is concisely referred to as 'the hindrance of sensual desire' becomes twofold. Ill will for what is internal is a hindrance; and ill will for what is external is also a hindrance. That's how what is concisely referred to as 'the hindrance of ill will' becomes twofold. Dullness is a hindrance; and drowsiness is also a hindrance. That's how what is concisely referred to as 'the hindrance of dullness and drowsiness' becomes twofold. Restlessness is a hindrance; and remorse is also a hindrance. That's how what is concisely referred to as 'the hindrance of restlessness and remorse' becomes twofold. Doubt about internal things is a hindrance; and doubt about external things is also a hindrance. That's how what is concisely referred to as 'the hindrance of doubt' becomes twofold. This is the way in which the five hindrances become ten.

And what is the way in which the seven awakening factors become fourteen? Mindfulness of internal things is the awakening factor of mindfulness; and mindfulness of external things is also the awakening factor of mindfulness. That's how what is concisely referred to as 'the awakening factor of mindfulness' becomes twofold.

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. That's how what is concisely referred to as 'the awakening factor of investigation of principles' becomes twofold.

Physical energy is the awakening factor of energy; and mental energy is also the awakening factor of energy. That's how what is concisely referred to as 'the awakening factor of energy' becomes twofold.

Rapture while placing the mind and keeping it connected is the awakening factor of rapture; and rapture without placing the mind and keeping it connected is also the awakening factor of rapture. In this way what is concisely referred to as 'the awakening factor of rapture' becomes twofold.

Physical tranquility is the awakening factor of tranquility; and mental tranquility is also the awakening factor of tranquility. In this way what is concisely referred to as 'the awakening factor of tranquility' becomes twofold.

Immersion while placing the mind and keeping it connected is the awakening factor of immersion; and immersion without placing the mind and keeping it connected is also the awakening factor of immersion. In this way what is concisely referred to as 'the awakening factor of immersion' becomes twofold.

Equanimity for internal things is the awakening factor of equanimity; and equanimity for external things is also the awakening factor of equanimity. In this way what is concisely referred to as 'the awakening factor of equanimity' becomes twofold. This is the way in which the seven awakening factors become fourteen."

SN 46.53 Fire Aggisutta

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms.

(The same as the previous discourse.)

"Mendicants, when wanderers of other religions say this, you should say to them: 'Reverends, which awakening factors should not be developed when the mind is sluggish? And which awakening factors should be developed at that time? Which awakening factors should not be developed when the mind is restless? And which awakening factors should be developed at that time?' Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they're out of their element.

I don't see anyone in this world---with its gods, Māras, and Divinities, 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.

When the mind is sluggish, it's the wrong time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it's hard to stimulate a sluggish mind with these things.

Suppose someone wanted to make a small fire flare up. If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, could they make it flare up?"

"No, sir."

"In the same way, when the mind is sluggish, it's the wrong time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it's hard to stimulate a sluggish mind with these things.

When the mind is sluggish, it's the right time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it's easy to stimulate a sluggish mind with these things.

Suppose someone wanted to make a small fire flare up. If they toss dry grass, cow-dung, and timber on it, blow on it, and don't scatter dirt on it, could they make it flare up?"

"Yes, sir."

"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. Why is that? Because it's easy to stimulate a sluggish mind with these things.

When the mind is restless, it's the wrong time to develop the awakening factors of investigation of principles, energy, and rapture. Why is that? Because it's hard to settle a restless mind with these things.

Suppose someone wanted to extinguish a great mass of fire. If they toss dry grass, cow-dung, and timber on it, blow on it, and don't scatter dirt on it, could they extinguish it?"

"No, sir."

"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. Why is that? Because it's hard to settle a restless mind with these things.

When the mind is restless, it's the right time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it's easy to settle a restless mind with these things.

Suppose someone wanted to extinguish a great mass of fire. If they toss wet grass, cow-dung, and timber on it, spray it with water, and scatter dirt on it, could they extinguish it?"

"Yes, sir."

"In the same way, when the mind is restless, it's the right time to develop the awakening factors of tranquility, immersion, and equanimity. Why is that? Because it's easy to settle a restless mind with these things. But mindfulness is always useful, I say."

SN 46.54 Full of Love Mettāsahagatasutta

At one time the Buddha was staying in the land of the Koliyans, where they have a town called Haliddavasana. Then several mendicants robed up in the morning and, taking their bowls and robes, entered Haliddavasana for alms. Then it occurred to them, "It's too early to wander for alms in Haliddavasana. Why don't we visit the monastery of the wanderers of other religions?"

"Reverends, the ascetic Gotama teaches his disciples like this: 'Come, mendicants, give up these five hindrances, corruptions of the heart that weaken wisdom, and meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of love to the whole world---abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of compassion to the whole world---abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of rejoicing to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, spread a heart full of rejoicing to the whole world---abundant, expansive, limitless, free of enmity and ill will. Meditate spreading a heart full of 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.'

We too teach our disciples in just the same way. What, then, is the difference between the ascetic Gotama's teaching and instruction and ours?"

Those mendicants neither approved nor dismissed that statement of the wanderers of other religions. They got up from their seat, thinking:

"Mendicants, when wanderers of other religions say this, you should say to them: 'But reverends, how is the heart's release by love developed? What is its destination, apex, fruit, and culmination? How is the heart's release by compassion developed? What is its destination, apex, fruit, and end? How is the heart's release by rejoicing developed? What is its destination, apex, fruit, and end? How is the heart's release by equanimity developed? What is its destination, apex, fruit, and end?' Questioned like this, the wanderers of other religions would be stumped, and, in addition, would get frustrated. Why is that? Because they're out of their element. I don't see anyone in this world---with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans---who could provide a satisfying answer to these questions except for the Realized One or his disciple or someone who has heard it from them.

And how is the heart's release by love developed? What is its destination, apex, fruit, and end? It's when a mendicant develops the heart's release by love together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: 'May I meditate perceiving the repulsive in the unrepulsive,' that's what they do. If they wish: 'May I meditate perceiving the unrepulsive in the repulsive,' that's what they do. If they wish: 'May I meditate perceiving the repulsive in the unrepulsive and the repulsive,' that's what they do. If they wish: 'May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,' that's what they do. If they wish: 'May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,' that's what they do. The apex of the heart's release by love is the beautiful, I say, for a mendicant who has not penetrated to a higher freedom.

And how is the heart's release by compassion developed? What is its destination, apex, fruit, and end? It's when a mendicant develops the heart's release by compassion together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: 'May I meditate perceiving the repulsive in the unrepulsive,' that's what they do. ... If they wish: 'May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,' that's what they do. Or else, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that 'space is infinite', they enter and remain in the dimension of infinite space. The apex of the heart's release by compassion is the dimension of infinite space, I say, for a mendicant who has not penetrated to a higher freedom.

And how is the heart's release by rejoicing developed? What is its destination, apex, fruit, and end? It's when a mendicant develops the heart's release by rejoicing together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: 'May I meditate perceiving the repulsive in the unrepulsive,' that's what they do. ... If they wish: 'May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,' that's what they do. Or else, going totally beyond the dimension of infinite space, aware that 'consciousness is infinite', they enter and remain in the dimension of infinite consciousness. The apex of the heart's release by rejoicing is the dimension of infinite consciousness, I say, for a mendicant who has not penetrated to a higher freedom.

And how is the heart's release by equanimity developed? What is its destination, apex, fruit, and end? It's when a mendicant develops the heart's release by equanimity together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. If they wish: 'May I meditate perceiving the repulsive in the unrepulsive,' that's what they do. If they wish: 'May I meditate perceiving the unrepulsive in the repulsive,' that's what they do. If they wish: 'May I meditate perceiving the repulsive in the unrepulsive and the repulsive,' that's what they do. If they wish: 'May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,' that's what they do. If they wish: 'May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,' that's what they do. Or else, going totally beyond the dimension of infinite consciousness, aware that 'there is nothing at all', they enter and remain in the dimension of nothingness. The apex of the heart's release by equanimity is the dimension of nothingness, I say, for a mendicant who has not penetrated to a higher freedom."

SN 46.55 With Saṅgārava Saṅgāravasutta

At Sāvatthī.

Then Saṅgārava the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

"What is the cause, worthy Gotama, what is the reason why sometimes even hymns that are long-practiced don't spring to mind, let alone those that are not practiced? And why is it that sometimes even hymns that are long-unpracticed spring to mind, let alone those that are practiced?"

"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 what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Suppose there was a bowl of water that was mixed with dye such as red lac, turmeric, indigo, or rose madder. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it.

In the same way, when your heart is overcome and mired in sensual desire ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in ill will ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Suppose there was a bowl of water that was heated by fire, boiling and bubbling. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it.

In the same way, when your heart is overcome and mired in ill will ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in dullness and drowsiness ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Suppose there was a bowl of water overgrown with moss and aquatic plants. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it.

In the same way, when your heart is overcome and mired in dullness and drowsiness ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in restlessness and remorse ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Suppose there was a bowl of water stirred by the wind, churning, swirling, and rippling. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it.

In the same way, when your heart is overcome and mired in restlessness and remorse ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Furthermore, when your heart is overcome and mired in doubt ... Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

Suppose there was a bowl of water that was cloudy, murky, and muddy, hidden in the darkness. Even a person with clear eyes checking their own reflection wouldn't truly know it or see it.

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 what is good for yourself, good for another, or good for both. Even hymns that are long-practiced don't spring to mind, let alone those that are not practiced. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-practiced don't spring to mind, let alone those that are not practiced.

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 what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there was a bowl of water that was not mixed with dye such as red lac, turmeric, indigo, or rose madder. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in sensual desire ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in ill will ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there is a bowl of water that is not heated by a fire, boiling and bubbling. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in ill will ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in dullness and drowsiness ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there is a bowl of water that is not overgrown with moss and aquatic plants. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in dullness and drowsiness ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in restlessness and remorse ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there is a bowl of water that is not stirred by the wind, churning, swirling, and rippling. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, when your heart is not overcome and mired in restlessness and remorse ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Furthermore, when your heart is not overcome and mired in doubt ... Even hymns that are long-unpracticed spring to mind, let alone those that are practiced.

Suppose there was a bowl of water that was transparent, clear, and unclouded, brought into the light. A person with clear eyes checking their own reflection would truly know it and see it.

In the same way, there's a time when your heart is not overcome and mired in doubt and you truly understand the escape from doubt that has arisen. At that time you truly know and see what is good for yourself, good for another, and good for both. Even hymns that are long-unpracticed spring to mind, let alone those that are practiced. This is the cause, brahmin, this is the reason why sometimes even hymns that are long-unpracticed do spring to mind, let alone those that are practiced.

These seven awakening factors are not obstacles, hindrances, or corruptions of the mind. When developed and cultivated they lead to the realization of the fruit of knowledge and freedom. What seven? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. 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."

When he said this, Saṅgārava said to the Buddha, "Excellent, worthy Gotama! ... From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life."

SN 46.56 With Prince Abhaya Abhayasutta

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture's Peak Mountain. Then Prince Abhaya went up to the Buddha, bowed, sat down to one side, and said to him:

"Sir, Pūraṇa Kassapa says this: 'There is no cause or reason for not knowing and not seeing. Not knowing and not seeing have no cause or reason. There is no cause or reason for knowing and seeing. Knowing and seeing have no cause or reason.' What does the Buddha say about this?"

"Prince, there are causes and reasons for not knowing and not seeing. Not knowing and not seeing have causes and reasons. There are causes and reasons for knowing and seeing. Knowing and seeing have causes and reasons."

"But sir, what is the cause and reason for not knowing and not seeing? How do not knowing and not seeing have causes and reasons?"

"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. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons.

Furthermore, there's a time when the heart is overcome and mired in ill will ... dullness and drowsiness ... restlessness and remorse ... doubt, without truly knowing and seeing the escape from doubt that has arisen. This is a cause and reason for not knowing and not seeing. And this is how not knowing and not seeing have causes and reasons."

"Sir, what is the name of this exposition of the teaching?"

"These are called the 'hindrances', prince."

"Indeed, Blessed One, these are hindrances! Indeed, Holy One, these are hindrances! Overcome by even a single hindrance you wouldn't truly know or see, let alone all five hindrances.

But sir, what is the cause and reason for knowing and seeing? How do knowing and seeing have causes and reasons?"

"It's when a mendicant develops the awakening factor of mindfulness, which relies on seclusion, fading away, and cessation, and ripens as letting go. They truly know and see with a mind that has developed the awakening factor of mindfulness. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons.

Furthermore, a mendicant develops the awakening factor of investigation of principles ... energy ... rapture ... tranquility ... immersion ... equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. They truly know and see with a mind that has developed the awakening factor of equanimity. This is a cause and reason for knowing and seeing. And this is how knowing and seeing have causes and reasons."

"Sir, what is the name of this exposition of the teaching?"

"These are called the 'awakening factors', prince."

"Indeed, Blessed One, these are awakening factors! Indeed, Holy One, these are awakening factors! Endowed with even a single awakening factor you would truly know and see, let alone all seven awakening factors. 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."

The Chapter on Breathing

SN 46.57 A Skeleton Aṭṭhikamahapphalasutta

At Sāvatthī.

"Mendicants, when the perception of a skeleton is developed and cultivated it's very fruitful and beneficial. How so? It's when a mendicant develops the perception of a skeleton together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how the perception of a skeleton, when developed and cultivated, is very fruitful and beneficial."

"When the perception of a skeleton is developed and cultivated you can expect one of two results: enlightenment in this very life, or if there's something left over, non-return. How so?..."

"Mendicants, when the perception of a skeleton is developed and cultivated it leads to great benefit. How so?..."

"Mendicants, when the perception of a skeleton is developed and cultivated it leads to great sanctuary from the yoke. How so?..."

"Mendicants, when the perception of a skeleton is developed and cultivated it leads to great inspiration. How so?..."

"Mendicants, when the perception of a skeleton is developed and cultivated it leads to dwelling in great ease. How so?..."

SN 46.58 Worm-Infested Puḷavakasutta

"Mendicants, when the perception of a worm-infested corpse is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.59 Livid Vinīlakasutta

"Mendicants, when the perception of a livid corpse is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.60 Split Open Vicchiddakasutta

"Mendicants, when the perception of a split open corpse is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.61 Bloated Uddhumātakasutta

"Mendicants, when the perception of a bloated corpse is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.62 Love Mettāsutta

"Mendicants, when love is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.63 Compassion Karuṇāsutta

"Mendicants, when compassion is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.64 Rejoicing Muditāsutta

"Mendicants, when rejoicing is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.65 Equanimity Upekkhāsutta

"Mendicants, when equanimity is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.66 Breathing Ānāpānasutta

"Mendicants, when mindfulness of breathing is developed and cultivated it's very fruitful and beneficial. ..."

The Chapter on Cessation

SN 46.67 Ugliness Asubhasutta

"Mendicants, when the perception of ugliness is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.68 Death Maraṇasutta

"Mendicants, when the perception of death is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.69 Repulsiveness of Food Āhārepaṭikūlasutta

"Mendicants, when the perception of repulsiveness of food is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.70 Dissatisfaction Anabhiratisutta

"Mendicants, when the perception of dissatisfaction with the whole world is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.71 Impermanence Aniccasutta

"Mendicants, when the perception of impermanence is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.72 Suffering in Impermanence Dukkhasutta

"Mendicants, when the perception of suffering in impermanence is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.73 Not-Self in Suffering Anattasutta

"Mendicants, when the perception of not-self in suffering is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.74 Giving Up Pahānasutta

"Mendicants, when the perception of giving up is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.75 Dispassion Virāgasutta

"Mendicants, when the perception of dispassion is developed and cultivated it's very fruitful and beneficial. ..."

SN 46.76 Cessation Nirodhasutta

"Mendicants, when the perception of cessation is developed and cultivated it's very fruitful and beneficial. How so? It's when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how, when the perception of cessation is developed and cultivated, it's very fruitful and beneficial.

When the perception of cessation is developed and cultivated you can expect one of two results: enlightenment in this very life, or if there's something left over, non-return. How so? It's when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. When the perception of cessation is developed and cultivated in this way you can expect one of two results: enlightenment in this very life, or if there's something left over, non-return."

"The perception of cessation, when developed and cultivated, leads to great benefit ... great sanctuary from the yoke ... great inspiration ... great ease. How so? It's when a mendicant develops the perception of cessation together with the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. That's how the perception of cessation, when developed and cultivated, leads to great benefit ... great sanctuary from the yoke ... great inspiration ... great ease."

The Chapter of Abbreviated Texts on the Ganges

SN 46.77--88 The Ganges River, Etc. Gaṅgāpeyyālavagga

"Mendicants, the Ganges river slants, slopes, and inclines to the east. In the same way, a mendicant who develops and cultivates the seven awakening factors slants, slopes, and inclines to extinguishment.

(Tell in full for each of the different rivers as in SN 45.91--102.)

The Chapter on Diligence

SN 46.89--98 A Realized One, Etc. Appamādavagga

"Mendicants, the Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings---be they footless, with two feet, four feet, or many feet ..."

(Tell in full as in SN 45.139--148.)

The Chapter on Hard Work

SN 46.99--110 Hard Work, Etc. Balakaraṇīyavagga

"Mendicants, all the hard work that gets done depends on the earth and is grounded on the earth. ..."

(Tell in full as in SN 45.149--160.)

The Chapter on Searches

SN 46.111--120 Searches, Etc. Esanāvagga

"Mendicants, there are these three searches. What three? The search for sensual pleasures, the search for continued existence, and the search for a spiritual path. ..."

(Tell in full as in SN 45.161--170.)

The Chapter on Floods

SN 46.121--129 Floods Oghādisutta

"Mendicants, there are these four floods. What four? The floods of sensuality, desire to be reborn, views, and ignorance."

(Tell in full as in SN 45.171--179.)

SN 46.130 Higher Fetters Uddhambhāgiyasutta

At Sāvatthī.

"Mendicants, there are five higher fetters. What five? Desire for rebirth in the realm of luminous form, desire for rebirth in the formless realm, conceit, restlessness, and ignorance. These are the five higher fetters. The seven awakening factors should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters.

What seven? It's when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which culminate in the removal of greed, hate, and delusion. ..."

"... which culminate, finish, and end in freedom from death ..."

"... which slant, slope, and incline to extinguishment ...

The seven awakening factors should be developed for the direct knowledge, complete understanding, finishing, and giving up of these five higher fetters."

Another Chapter of Abbreviated Texts on the Ganges

SN 46.131--142 More on the Ganges River, Etc. Punagaṅgāpeyyālavagga

(Tell in full as in SN 45.103--114, removal of greed version.)

Another Chapter on Diligence

SN 46.143--152 Another Series on a Realized One, Etc. Punaappamādavagga

(Tell in full as in SN 45.139--148, removal of greed version.)

Another Chapter on Hard Work

SN 46.153--164 Hard Work, Etc. Punabalakaraṇīyavagga

(Tell in full as in SN 45.149--160, removal of greed version.)

Another Chapter on Searches

SN 46.165--174 Another Series on Searches, Etc. Punaesanāvagga

(Tell in full as in SN 45.161--170.)

Another Chapter on Floods

SN 46.175--184 Another Series on Floods, Etc. Punaoghavagga

(Tell in full as in SN 45.171--180.)

::: small (Tell in full as in the chapter on removal of greed, hate, and delusion.) :::

::: small (The Linked Discourses on Awakening Factors should be told in full just as the Linked Discourses on the Path.) :::

The Linked Discourses on the Awakening Factors is the second section.

Linked Discourses on the Awakening Factors ​

The Chapter on Mountains ​

SN 46.1 The Himalaya Himavantasutta ​

SN 46.2 The Body Kāyasutta ​

SN 46.3 Ethics Sīlasutta ​

SN 46.4 Clothes Vatthasutta ​

SN 46.5 A Monk Bhikkhusutta ​

SN 46.6 Kuṇḍaliya Kuṇḍaliyasutta ​

SN 46.7 A Bungalow Kūṭāgārasutta ​

SN 46.8 With Upavāna Upavānasutta ​

SN 46.9 Arisen (1st) Paṭhamauppannasutta ​

SN 46.10 Arisen (2nd) Dutiyauppannasutta ​

The Chapter on Sick ​

SN 46.11 Living Creatures Pāṇasutta ​

SN 46.12 The Simile of the Sun (1st) Paṭhamasūriyūpamasutta ​

SN 46.13 The Simile of the Sun (2nd) Dutiyasūriyūpamasutta ​

SN 46.14 Sick (1st) Paṭhamagilānasutta ​

SN 46.15 Sick (2nd) Dutiyagilānasutta ​

SN 46.16 Sick (3rd) Tatiyagilānasutta ​

SN 46.17 Going to the Far Shore Pāraṅgamasutta ​

SN 46.18 Missed Out Viraddhasutta ​

SN 46.19 Noble Ariyasutta ​

SN 46.20 Disillusionment Nibbidāsutta ​

The Chapter with Udāyī ​

SN 46.21 To Awakening Bodhāyasutta ​

SN 46.22 A Teaching on the Awakening Factors Bojjhaṅgadesanāsutta ​

SN 46.23 Grounds Ṭhāniyasutta ​

SN 46.24 Irrational Application of Mind Ayonisomanasikārasutta ​

SN 46.25 Non-decline Aparihāniyasutta ​

SN 46.26 The Ending of Craving Taṇhakkhayasutta ​

SN 46.27 The Cessation of Craving Taṇhānirodhasutta ​

SN 46.28 Helping Penetration Nibbedhabhāgiyasutta ​

SN 46.29 One Thing Ekadhammasutta ​

SN 46.30 With Udāyī Udāyisutta ​

The Chapter on Hindrances ​

SN 46.31 Skillful (1st) Paṭhamakusalasutta ​

SN 46.32 Skillful (2nd) Dutiyakusalasutta ​

SN 46.33 Corruptions Upakkilesasutta ​

SN 46.34 Not Corruptions Anupakkilesasutta ​

SN 46.35 Irrational Application of Mind Yonisomanasikārasutta ​

SN 46.36 Growth Buddhisutta ​

SN 46.37 Obstacles Āvaraṇanīvaraṇasutta ​

SN 46.38 Without Obstacles Anīvaraṇasutta ​

SN 46.39 Trees Rukkhasutta ​

SN 46.40 Hindrances Nīvaraṇasutta ​

The Chapter on the Wheel-Turning Monarch ​

SN 46.41 Discriminations Vidhāsutta ​

SN 46.42 A Wheel-Turning Monarch Cakkavattisutta ​

SN 46.43 About Māra Mārasutta ​

SN 46.44 Witless Duppaññasutta ​

SN 46.45 Wise Paññavantasutta ​

SN 46.46 Poor Daliddasutta ​

SN 46.47 Prosperous Adaliddasutta ​

SN 46.48 The Sun Ādiccasutta ​

SN 46.49 Interior Ajjhattikaṅgasutta ​

SN 46.50 Exterior Bāhiraṅgasutta ​

The Chapter on Discussion ​

SN 46.51 Nourishing Āhārasutta ​

SN 46.52 Is There a Way? Pariyāyasutta ​

SN 46.53 Fire Aggisutta ​

SN 46.54 Full of Love Mettāsahagatasutta ​

SN 46.55 With Saṅgārava Saṅgāravasutta ​

SN 46.56 With Prince Abhaya Abhayasutta ​

The Chapter on Breathing ​

SN 46.57 A Skeleton Aṭṭhikamahapphalasutta ​

SN 46.58 Worm-Infested Puḷavakasutta ​

SN 46.59 Livid Vinīlakasutta ​

SN 46.60 Split Open Vicchiddakasutta ​

SN 46.61 Bloated Uddhumātakasutta ​

SN 46.62 Love Mettāsutta ​

SN 46.63 Compassion Karuṇāsutta ​

SN 46.64 Rejoicing Muditāsutta ​

SN 46.65 Equanimity Upekkhāsutta ​

SN 46.66 Breathing Ānāpānasutta ​

The Chapter on Cessation ​

SN 46.67 Ugliness Asubhasutta ​

SN 46.68 Death Maraṇasutta ​

SN 46.69 Repulsiveness of Food Āhārepaṭikūlasutta ​

SN 46.70 Dissatisfaction Anabhiratisutta ​

SN 46.71 Impermanence Aniccasutta ​

Linked Discourses on the Awakening Factors

The Chapter on Mountains

SN 46.1 The Himalaya Himavantasutta

SN 46.2 The Body Kāyasutta

SN 46.3 Ethics Sīlasutta

SN 46.4 Clothes Vatthasutta

SN 46.5 A Monk Bhikkhusutta

SN 46.6 Kuṇḍaliya Kuṇḍaliyasutta

SN 46.7 A Bungalow Kūṭāgārasutta

SN 46.8 With Upavāna Upavānasutta

SN 46.9 Arisen (1st) Paṭhamauppannasutta

SN 46.10 Arisen (2nd) Dutiyauppannasutta

The Chapter on Sick

SN 46.11 Living Creatures Pāṇasutta

SN 46.12 The Simile of the Sun (1st) Paṭhamasūriyūpamasutta

SN 46.13 The Simile of the Sun (2nd) Dutiyasūriyūpamasutta

SN 46.14 Sick (1st) Paṭhamagilānasutta

SN 46.15 Sick (2nd) Dutiyagilānasutta

SN 46.16 Sick (3rd) Tatiyagilānasutta

SN 46.17 Going to the Far Shore Pāraṅgamasutta

SN 46.18 Missed Out Viraddhasutta

SN 46.19 Noble Ariyasutta

SN 46.20 Disillusionment Nibbidāsutta

The Chapter with Udāyī

SN 46.21 To Awakening Bodhāyasutta

SN 46.22 A Teaching on the Awakening Factors Bojjhaṅgadesanāsutta

SN 46.23 Grounds Ṭhāniyasutta

SN 46.24 Irrational Application of Mind Ayonisomanasikārasutta

SN 46.25 Non-decline Aparihāniyasutta

SN 46.26 The Ending of Craving Taṇhakkhayasutta

SN 46.27 The Cessation of Craving Taṇhānirodhasutta

SN 46.28 Helping Penetration Nibbedhabhāgiyasutta

SN 46.29 One Thing Ekadhammasutta

SN 46.30 With Udāyī Udāyisutta

The Chapter on Hindrances

SN 46.31 Skillful (1st) Paṭhamakusalasutta

SN 46.32 Skillful (2nd) Dutiyakusalasutta

SN 46.33 Corruptions Upakkilesasutta

SN 46.34 Not Corruptions Anupakkilesasutta

SN 46.35 Irrational Application of Mind Yonisomanasikārasutta

SN 46.36 Growth Buddhisutta

SN 46.37 Obstacles Āvaraṇanīvaraṇasutta

SN 46.38 Without Obstacles Anīvaraṇasutta

SN 46.39 Trees Rukkhasutta

SN 46.40 Hindrances Nīvaraṇasutta

The Chapter on the Wheel-Turning Monarch

SN 46.41 Discriminations Vidhāsutta

SN 46.42 A Wheel-Turning Monarch Cakkavattisutta

SN 46.43 About Māra Mārasutta

SN 46.44 Witless Duppaññasutta

SN 46.45 Wise Paññavantasutta

SN 46.46 Poor Daliddasutta

SN 46.47 Prosperous Adaliddasutta

SN 46.48 The Sun Ādiccasutta

SN 46.49 Interior Ajjhattikaṅgasutta

SN 46.50 Exterior Bāhiraṅgasutta

The Chapter on Discussion

SN 46.51 Nourishing Āhārasutta

SN 46.52 Is There a Way? Pariyāyasutta

SN 46.53 Fire Aggisutta

SN 46.54 Full of Love Mettāsahagatasutta

SN 46.55 With Saṅgārava Saṅgāravasutta

SN 46.56 With Prince Abhaya Abhayasutta

The Chapter on Breathing

SN 46.57 A Skeleton Aṭṭhikamahapphalasutta

SN 46.58 Worm-Infested Puḷavakasutta

SN 46.59 Livid Vinīlakasutta

SN 46.60 Split Open Vicchiddakasutta

SN 46.61 Bloated Uddhumātakasutta

SN 46.62 Love Mettāsutta

SN 46.63 Compassion Karuṇāsutta

SN 46.64 Rejoicing Muditāsutta

SN 46.65 Equanimity Upekkhāsutta

SN 46.66 Breathing Ānāpānasutta

The Chapter on Cessation

SN 46.67 Ugliness Asubhasutta

SN 46.68 Death Maraṇasutta

SN 46.69 Repulsiveness of Food Āhārepaṭikūlasutta

SN 46.70 Dissatisfaction Anabhiratisutta

SN 46.71 Impermanence Aniccasutta