sn46.43:1 “Mendicants, I will teach you a path for crushing Satan’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 Satan’s army.”

5. A Wheel-Turning Monarch

Witless

sn46.44:1 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.”

5. A Wheel-Turning Monarch

Wise

sn46.45:1 “Sir, they speak of a one ‘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.”

5. A Wheel-Turning Monarch

Poor

sn46.46:1 “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.”

5. A Wheel-Turning Monarch

Prosperous

sn46.47:1 “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.”

5. A Wheel-Turning Monarch

The Sun

sn46.48:1 “Mendicants, the dawn is the forerunner and harbinger of the sunrise. In the same way, for a mendicant good friendship is the forerunner and harbinger 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.”

5. A Wheel-Turning Monarch

Interior

sn46.49:1 “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. …”

5. A Wheel-Turning Monarch

Exterior

sn46.50:1 “Taking into account exterior factors, mendicants, I do not see a single one that gives rise to the seven awakening factors like good friendship. …”

6. Discussion

Nourishing

sn46.51:1 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 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.

sn46.51:2 And what fuels the arising of ill will, or, when it has arisen, makes it increase and grow? There is the feature of aversion. Frequent irrational application of mind to that fuels the arising of ill will, or, when it has arisen, makes it increase and grow.

sn46.51:3 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.

sn46.51:4 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.

sn46.51:5 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.

sn46.51:6 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.

sn46.51:7 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 with a portion of dark or 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.

sn46.51:8 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.

sn46.51:9 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.

sn46.51:10 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.

sn46.51:11 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.

sn46.51:12 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.

sn46.51:13 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.

sn46.51:14 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.

sn46.51:15 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.

sn46.51:16 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.

sn46.51:17 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 with a portion of dark or bright. Frequent rational application of mind to them starves the arising of doubt, or, when it has arisen, starves its increase and growth.

sn46.51:18 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.

sn46.51:19 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 with a portion of dark or 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.

sn46.51:20 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.

sn46.51:21 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.

sn46.51:22 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.

sn46.51:23 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.

sn46.51:24 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.”

6. Discussion

Is There a Way?

sn46.52:1 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 for the wanderers of other religions?”

sn46.52:2 Then they went to the monastery for 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:

sn46.52:3 “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?”

sn46.52:4 Those mendicants neither approved nor rejected that statement of the wanderers of other religions. They rose from their seats, 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.

sn46.52:8 “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 angels, Satan, and created powers, this population with its ascetics and brahmins, its angels and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

sn46.52:9 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.

sn46.52:10 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.

sn46.52:11 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.

sn46.52:12 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.

sn46.52:13 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.

sn46.52:14 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.

sn46.52:15 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.

sn46.52:16 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.”

6. Discussion

Fire

sn46.53:1 Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. (The same as the previous discourse.)

sn46.53:2 “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.

sn46.53:3 I don’t see anyone in this world—with its angels, Satan, and created powers, this population with its ascetics and brahmins, its angels and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

sn46.53:4 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.

sn46.53:5 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.”

sn46.53:6 “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.

sn46.53:7 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.

sn46.53:8 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.”

sn46.53:9 “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.

sn46.53:10 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.

sn46.53:11 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.”

sn46.53:12 “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.

sn46.53:13 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.

sn46.53:14 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.”

sn46.53:15 “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.”

6. Discussion

Full of Love

sn46.54:1 At one time the Buddha was staying in the land of the Koliyans, where they have a town named 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 for the wanderers of other religions?”

sn46.54:2 Then they went to the monastery for 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:

sn46.54:3 “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.’

sn46.54:4 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?”

sn46.54:5 Those mendicants neither approved nor rejected that statement of the wanderers of other religions. They rose from their seats, 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.

sn46.54:11 “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 angels, Satan, and created powers, this population with its ascetics and brahmins, its angels and humans—who could provide a satisfying answer to these questions except the Realized One or his disciple or someone who has heard it from them.

sn46.54:12 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, shunning 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 wise mendicant here who has not penetrated to a higher freedom.