Disciples, these five impurities of gold, which when present in gold, make it neither pliable, workable, nor radiant, and it does not properly come to fulfillment in any craftsmanship. What are the five?

Iron, copper, tin, lead, and silver: these are the five impurities of gold, which when present in gold, make it neither pliable, workable, nor radiant, and it does not properly come to fulfillment in any craftsmanship.

But when gold is freed from these five impurities, it becomes pliable, workable, and radiant; it is not brittle and properly comes to fulfillment in any craftsmanship. Whatever ornament one wishes to make from it: whether a ring, earrings, a necklace, or a golden chain: it serves that purpose.

Similarly these are the five impurities of the mind, which when present in the mind, make it neither pliable, workable, nor radiant, and it does not properly attain concentration for the destruction of the taints. What are the five?

Sensual desire, ill will, sloth and torpor, restlessness and worry, and doubt: these are the five impurities of the mind, which when present in the mind, make it neither pliable, workable, nor radiant, and it does not properly attain concentration for the destruction of the taints.

But when the mind is freed from these five impurities, it becomes pliable, workable, and radiant; it is not brittle and properly attains concentration for the destruction of the taints.

For whatever higher knowing one wishes to direct the mind towards: whether it be various kinds of psychic powers, such as being one and becoming many, becoming many and being one; appearing and disappearing; going through walls, ramparts, and mountains unobstructed as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying through the air like a bird; touching and stroking the sun and moon, mighty and powerful as they are, with ones hand; exercising mastery with the body as far as the Brahma world: one is able to witness this in each and every case.

If one wishes to hear both divine and human sounds, far and near, with the divine ear element, purified and surpassing the human, one is able to witness this in each and every case.

If one wishes to understand the minds of other beings, other persons, having encompassed them with ones own mind: to know a mind with lust as with lust, a mind without lust as without lust; a mind with hatred as with hatred, a mind without hatred as without hatred; a mind with delusion as with delusion, a mind without delusion as without delusion; a contracted mind as contracted, a distracted mind as distracted; an exalted mind as exalted, an unexalted mind as unexalted; a surpassable mind as surpassable, an unsurpassable mind as unsurpassable; a concentrated mind as concentrated, an unconcentrated mind as unconcentrated; a liberated mind as liberated, an unliberated mind as unliberated: one is able to witness this in each and every case.

If one wishes to recollect ones manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: remembering, There I was named so-and-so, had such a clan, such a color, such food, experienced such happiness and suffering, and had such a lifespan.

Passing away from there, I reappeared elsewhere; and there too I was named so-and-so, had such a clan, such a color, such food, experienced such happiness and suffering, and had such a lifespan.

Passing away from there, I reappeared here,: recalling ones manifold past lives in their aspects and details, one is able to witness this in each and every case.

When he achieves the base consisting of boundless space, he can, if he wishes, with the divine eye, which is purified and surpasses the human, see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings pass on according to their actions, thinking:

These beings who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell; but these beings who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views, with the breakup of the body, after death, have reappeared in a good destination, even in the heavenly world.

Thus, with the divine eye, which is purified and surpasses the human, he can see beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and understand how beings pass on according to their actions.

There and then he achieves the ability to witness this at that base consisting of boundless space. If he wishes: May I realize for myself, with direct knowing, here and now, the deliverance of mind, the deliverance by wisdom that is taintless, having realized it for myself with direct knowing, may I dwell in it, there and then he achieves the ability to witness this at that base consisting of boundless space.

Disciples, the prior end of ignorance is not discernible. Thus it is said, but it is discernible. I say that ignorance has its nutriment, it does not lack nutriment.

And what is the nutriment for ignorance?

The five hindrances, should be the answer.

I say that the five hindrances have their nutriment, they do not lack nutriment.

And what is the nutriment for the five hindrances?

The three kinds of misconduct, should be the answer.

I say that the three kinds of misconduct have their nutriment, they do not lack nutriment.

And what is the nutriment for the three kinds of misconduct?

Sense restraint, should be the answer.

I say that sense restraint has its nutriment, it does not lack nutriment.

And what is the nutriment for sense restraint?

Mindfulness and clear knowing, should be the answer.

I say that mindfulness and clear knowing have their nutriment, they do not lack nutriment.

And what is the nutriment for mindfulness and clear knowing?

Unwise attention, should be the answer.

I say that unwise attention has its nutriment, it does not lack nutriment.

And what is the nutriment for unwise attention?

Faithlessness, should be the answer.

I say that faithlessness has its nutriment, it does not lack nutriment.

And what is the nutriment for faithlessness?

Not hearing the true Dhamma, should be the answer.

I say that not hearing the true Dhamma has its nutriment, it does not lack nutriment.

And what is the nutriment for not hearing the true Dhamma?

Association with bad people, should be the answer.

Thus association with bad people fulfills not hearing the true Dhamma, not hearing the true Dhamma fulfills faithlessness, faithlessness fulfills unwise attention, unwise attention fulfills mindfulness and clear knowing, mindfulness and clear knowing fulfill sense restraint, sense restraint fulfills the three kinds of misconduct, the three kinds of misconduct fulfill the five hindrances, the five hindrances fulfill ignorance; thus, this is the nutriment for ignorance, and thus it is fulfilled.

Just as when thick clouds rain heavily on the upper mountains (...) that water, flowing down according to its slope, fills the mountain clefts, crevices, and gullies, the filled mountain clefts, crevices, and gullies fill the small pools, the filled small pools fill the large pools, the filled large pools fill the small rivers, the filled small rivers fill the large rivers, the filled large rivers fill the great ocean;

Just as the great ocean, the sea, has its nourishment and fulfillment, so too associating with bad people fulfills the hearing of wrong teachings, the hearing of wrong teachings fulfills lack of faith, lack of faith fulfills unwise attention, unwise attention fulfills lack of mindfulness and clear knowing, lack of mindfulness and clear knowing fulfills lack of restraint of the senses, lack of restraint of the senses fulfills the three kinds of misconduct, the three kinds of misconduct fulfill the five hindrances, the five hindrances fulfill ignorance; thus ignorance has its nourishment and fulfillment.

I say that knowing and liberation have nourishment, not without nourishment.

And what is the nourishment for knowing and liberation?

It should be said: the seven factors of enlightenment.

I say that the seven factors of enlightenment have nourishment, not without nourishment.

And what is the nourishment for the seven factors of enlightenment?

It should be said: the four foundations of mindfulness.

I say that the four foundations of mindfulness have nourishment, not without nourishment.

And what is the nourishment for the four foundations of mindfulness?

It should be said: the three kinds of good conduct.

I say that the three kinds of good conduct have nourishment, not without nourishment.

And what is the nourishment for the three kinds of good conduct?

It should be said: restraint of the senses.

I say that restraint of the senses has nourishment, not without nourishment.

And what is the nourishment for restraint of the senses?

It should be said: mindfulness and clear knowing.

I say that mindfulness and clear knowing have nourishment, not without nourishment.

And what is the nourishment for mindfulness and clear knowing?

It should be said: wise attention.

I say that wise attention has nourishment, not without nourishment.

And what is the nourishment for wise attention?

It should be said: faith.

I say that faith has nourishment, not without nourishment.

And what is the nourishment for faith?

It should be said: hearing the true teachings.

I say that hearing the true teachings has nourishment, not without nourishment.

And what is the nourishment for hearing the true teachings?

It should be said: associating with good people.

Thus associating with good people fulfills the hearing of the true teachings, the hearing of the true teachings fulfills faith, faith fulfills wise attention, wise attention fulfills mindfulness and clear knowing, mindfulness and clear knowing fulfill restraint of the senses, restraint of the senses fulfills the three kinds of good conduct, the three kinds of good conduct fulfill the four foundations of mindfulness, the four foundations of mindfulness fulfill the seven factors of enlightenment, the seven factors of enlightenment fulfill knowing and liberation.

Just as when heavy rain pours down on the mountain top, the water flows down along the slope and fills the mountain clefts, crevices, and gullies; these filled clefts, crevices, and gullies fill the small pools; the small pools, being filled, fill the large pools; the large pools, being filled, fill the small rivers; the small rivers, being filled, fill the large rivers; the large rivers, being filled, fill the great ocean;

In the same way, the great ocean gets its nourishment and is filled.

In the same way associating with good persons fills up hearing the true Dhamma; hearing the true Dhamma fills up faith; faith, being filled, fills up careful attention; careful attention, being filled, fills up mindfulness and clear knowing; mindfulness and clear knowing, being filled, fill up restraint of the sense faculties; restraint of the sense faculties, being filled, fills up the three kinds of good conduct; the three kinds of good conduct, being filled, fill up the four foundations of mindfulness; the four foundations of mindfulness, being filled, fill up the seven factors of enlightenment; the seven factors of enlightenment, being filled, fill up true knowing and liberation;

In this way, true knowing and liberation get their nourishment and are filled.

Originating from Sāvatthi.

Just as this body is sustained by food, stands because of food, and does not stand without food; in the same way the five hindrances are sustained by their respective nourishments, stand because of nourishment, and do not stand without nourishment.

And what is the nourishment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire?

There is the sign of beauty. In this, inappropriate attention is frequently given: this is the nourishment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire.

And what is the nourishment for the arising of unarisen ill-will, or for the increase and expansion of arisen ill-will? There is the sign of repulsiveness. In this, inappropriate attention is frequently given: this is the nourishment for the arising of unarisen ill-will, or for the increase and expansion of arisen ill-will.

And what is the nourishment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor? There are boredom, lethargy, drowsiness, overeating, and mental sluggishness. In this, inappropriate attention is frequently given: this is the nourishment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor.

And what is the nourishment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse? There is non-calming of the mind. In this, inappropriate attention is frequently given: this is the nourishment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse.

And what is the nourishment for the arising of unarisen doubt, or for the increase and expansion of arisen doubt? There are things that give rise to doubt. In this, inappropriate attention is frequently given: this is the nourishment for the arising of unarisen doubt, or for the increase and expansion of arisen doubt.

Just as this body is sustained by food, stands because of food, and does not stand without food; in the same way these five hindrances are sustained by their respective nourishments, stand because of nourishment, and do not stand without nourishment.

Just as this body is sustained by food, stands because of food, and does not stand without food; in the same way the seven factors of enlightenment are sustained by their respective nourishments, stand because of nourishment, and do not stand without nourishment.

And what is the nourishment for the arising of unarisen mindfulness enlightenment factor, or for the development and completion of arisen mindfulness enlightenment factor?

There are things that are the basis for the mindfulness enlightenment factor. In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen mindfulness enlightenment factor, or for the development and completion of arisen mindfulness enlightenment factor.

And what is the nourishment for the arising of unarisen investigation of dhamma enlightenment factor, or for the development and completion of arisen investigation of dhamma enlightenment factor?

There are wholesome and unwholesome dhammas, blameworthy and blameless dhammas, inferior and superior dhammas, and dhammas that are dark and bright with their counterparts.

In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen investigation of dhamma enlightenment factor, or for the development and completion of arisen investigation of dhamma enlightenment factor.

And what is the nourishment for the arising of unarisen energy enlightenment factor, or for the development and completion of arisen energy enlightenment factor?

There are the elements of initiative, exertion, and endeavor. In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen energy enlightenment factor, or for the development and completion of arisen energy enlightenment factor.

And what is the nourishment for the arising of unarisen joy enlightenment factor, or for the development and completion of arisen joy enlightenment factor?

There are things that are the basis for the joy enlightenment factor. In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen joy enlightenment factor, or for the development and completion of arisen joy enlightenment factor.

And what is the nourishment for the arising of unarisen tranquility enlightenment factor, or for the development and completion of arisen tranquility enlightenment factor?

There are tranquility of body and tranquility of mind. In this, appropriate attention is frequently given: this is the nourishment for the arising of unarisen tranquility enlightenment factor, or for the development and completion of arisen tranquility enlightenment factor.

And what is the nourishment for the arising of unarisen For the arising of the concentration enlightenment factor, or for the development and fulfillment of the arisen concentration enlightenment factor? Disciples, there is a sign of concentration, a sign of non-distraction.

Here, frequent wise attention: this is the nourishment for the arising of the not yet arisen concentration enlightenment factor, or for the development and fulfillment of the arisen concentration enlightenment factor.

And what is the nourishment for the arising of the not yet arisen equanimity enlightenment factor, or for the development and fulfillment of the arisen equanimity enlightenment factor?

Disciples, there are states conducive to the equanimity enlightenment factor. Here, frequent wise attention: this is the nourishment for the arising of the not yet arisen equanimity enlightenment factor, or for the development and fulfillment of the arisen equanimity enlightenment factor.

Just as this body is sustained by food, stands dependent on food, and does not stand without food; in the same way these seven factors of enlightenment are sustained by nourishment, stand dependent on nourishment, and do not stand without nourishment.

At one time, the venerable Lomasakaṅgiya was dwelling among the Sakyans in Kapilavatthu, in the Nigrodha Park.

Then Mahānāma the Sakyan approached the venerable Lomasakaṅgiya; having approached, he paid homage to the venerable Lomasakaṅgiya and sat down at one side.

Sitting at one side, Mahānāma the Sakyan said to the venerable Lomasakaṅgiya:

Is it the case, venerable sir, that the training is the same as the Tathāgatas dwelling, or is the training one thing and the Tathāgatas dwelling another?

Friend Mahānāma, the training is not the same as the Tathāgatas dwelling.

Friend Mahānāma, the training is one thing, the Tathāgatas dwelling is another.

Those disciples, friend Mahānāma, who are trainees (stream enterers), aspiring for the unsurpassed security from bondage, dwell having abandoned the five hindrances.

What five?

They dwell having abandoned the hindrance of sensual desire, the hindrance of ill will …

the hindrance of sloth and torpor …

the hindrance of restlessness and remorse …

the hindrance of doubt.

And those disciples, friend Mahānāma, who are trainees, aspiring for the unsurpassed security from bondage, dwell having abandoned these five hindrances.

And those disciples, friend Mahānāma, who are arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowing, for them these five hindrances are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.

What five?

The hindrance of sensual desire is abandoned, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising;

the hindrance of ill will is abandoned …

the hindrance of sloth and torpor …

the hindrance of restlessness and remorse …

the hindrance of doubt is abandoned, cut off at the root, made like a palm stump, done away with, so that it is no longer subject to future arising.

Those disciples, friend Mahānāma, who are arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowing, for them these five hindrances are abandoned, cut off at the root, made like a palm stump, done away with, so that they are no longer subject to future arising.

Therefore, friend Mahānāma, it should be understood in this way that the training is one thing, the Tathāgatas dwelling is another.

At one time, friend Mahānāma, the Blessed One was dwelling at Icchānaṅgala, in the Icchānaṅgala forest.

There, friend Mahānāma, the Blessed One addressed the disciples:

Disciples, I wish to go into retreat for three months. I should not be approached by anyone, except by the one who brings me alms food.

Yes, venerable sir, those disciples replied to the Blessed One, and no one approached the Blessed One, except for the one who brought him alms food.

Then, friend, after the three months had passed, the Blessed One emerged from retreat and addressed the disciples:

Disciples, if wanderers of other sects should ask you: Friends, in what dwelling did the ascetic Gotama mostly dwell during the rainy season? you should answer them: It is in the dwelling of mindfulness of breathing that the Blessed One mostly dwelled during the rainy season.

Here I breathe in mindful, I breathe out mindful. When I breathe in long, I know. When I breathe out long, I know …

I will breathe in experiencing relinquishment, I will breathe out experiencing relinquishment.

For if anyone should be rightly said to dwell in the noble dwelling, the divine dwelling, the Tathāgatas dwelling, it is when dwelling in mindfulness of breathing.

Those disciples who are trainees, aspiring for the unsurpassed security from bondage, for them the development and cultivation of mindfulness of breathing leads to the destruction of the taints.

And those disciples who are arahants, with taints destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, destroyed the fetters of being, and are completely liberated through final knowing, for them the development and cultivation of mindfulness of breathing leads to a pleasant dwelling in this very life and to mindfulness and full awareness.

For if anyone should be rightly said to dwell in the noble dwelling, the divine dwelling, the Tathāgatas dwelling, it is when dwelling in mindfulness of breathing.

Therefore, friend Mahānāma, it should be understood in this way that the training is one thing, the Tathāgatas dwelling is another.

Disciples, those disciples who are accomplished in virtue, concentration, knowing, liberation, and the knowing and vision of liberation, I declare that for those disciples, seeing is greatly beneficial; listening is greatly beneficial; approaching is greatly beneficial; attending is greatly beneficial; remembering is greatly beneficial; following is greatly beneficial. Why is that?

Because having heard the Dhamma, such disciples live touched by two kinds of satisfaction: bodily satisfaction and mental satisfaction. Living thus touched, they remember and think about that Dhamma.

Disciples, when a disciple, living thus touched, remembers and thinks about that Dhamma, at that time the awakening factor of mindfulness is aroused in that disciple; he develops the awakening factor of mindfulness; the awakening factor of mindfulness comes to fulfillment by development in that disciple. Living thus mindful, he examines, explores, and fully investigates that Dhamma with wisdom.

Disciples, when a disciple, living thus mindful, examines, explores, and fully investigates that Dhamma with wisdom, at that time the awakening factor of investigation of Dhamma is aroused in that disciple; he develops the awakening factor of investigation of Dhamma; the awakening factor of investigation of Dhamma comes to fulfillment by development in that disciple.

For him, examining, exploring, and fully investigating that Dhamma with wisdom, energy is aroused without slackening. Disciples, when for a disciple, examining, exploring, and fully investigating that Dhamma with wisdom, energy is aroused without slackening, at that time the awakening factor of energy is aroused in that disciple; he develops the awakening factor of energy; the awakening factor of energy comes to fulfillment by development in that disciple.

For one with aroused energy, unworldly joy arises. Disciples, when for a disciple with aroused energy, unworldly joy arises, at that time the awakening factor of joy is aroused in that disciple; he develops the awakening factor of joy; the awakening factor of joy comes to fulfillment by development in that disciple.

With joyful mind, both body and mind become tranquil. Disciples, when for a disciple with joyful mind, both body and mind become tranquil, at that time the awakening factor of tranquility is aroused in that disciple; he develops the awakening factor of tranquility; the awakening factor of tranquility comes to fulfillment by development in that disciple.

For one with a tranquil body and happy mind, the mind becomes concentrated. Disciples, when for a disciple with a tranquil body and happy mind, the mind becomes concentrated, at that time the awakening factor of concentration is aroused in that disciple; he develops the awakening factor of concentration; the awakening factor of concentration comes to fulfillment by development in that disciple. Thus concentrated, he closely looks on with equanimity.

Disciples, when a disciple, thus concentrated, closely looks on with equanimity, at that time the awakening factor of equanimity is aroused in that disciple; he develops the awakening factor of equanimity; the awakening factor of equanimity comes to fulfillment by development in that disciple.

Disciples, when these seven factors of awakening are developed and cultivated in this way, seven fruits and benefits can be expected. What are the seven fruits and benefits?

One realizes the supreme enlightenment here and now. If not here and now, then at the time of death. If not at the time of death, then one becomes an attainer at some time through the destruction of the five lower fetters. If not, then through the destruction of the five lower fetters, one becomes an attainer upon landing. If not, then through the destruction of the five lower fetters, one becomes an attainer without exertion. If not, then through the destruction of the five lower fetters, one becomes an attainer with some exertion. If not, then through the destruction of the five lower fetters, one becomes an attainer with much exertion.

He becomes one who is liberated upon the destruction of the five lower fetters, then, with the destruction of the five lower fetters, he becomes one who is liberated without exertion. If he does not attain another state in this very life, if he does not attain another state at the time of death, if he does not become one who is liberated in-between upon the destruction of the five lower fetters, if he does not become one who is liberated upon landing upon the destruction of the five lower fetters, if he does not become one who is liberated without exertion upon the destruction of the five lower fetters, then, with the destruction of the five lower fetters, he becomes one who is liberated with exertion.

If he does not attain another state in this very life, if he does not attain another state at the time of death, if he does not become one who is liberated in-between upon the destruction of the five lower fetters, if he does not become one who is liberated upon landing upon the destruction of the five lower fetters, if he does not become one who is liberated without exertion upon the destruction of the five lower fetters, if he does not become one who is liberated with exertion upon the destruction of the five lower fetters, then, with the destruction of the five lower fetters, he becomes one who goes upwards, one who is heading towards the highest.

Thus when these seven factors of enlightenment are developed and cultivated, these seven fruits and benefits can be expected.

At one time, the venerable Sāriputta was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park.

There, the venerable Sāriputta addressed the disciples:

Friends, disciples.

Friend, those disciples responded to the venerable Sāriputta.

The venerable Sāriputta said:

There are, friends, seven factors of enlightenment.

What seven? The mindfulness enlightenment factor, the investigation of the Dhamma enlightenment factor, the energy enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, the equanimity enlightenment factor: these, friends, are the seven factors of enlightenment.

Of these, friends, whichever enlightenment factor I wish to dwell in during the morning, I dwell in that enlightenment factor during the morning; whichever enlightenment factor I wish to dwell in during the midday, I dwell in that enlightenment factor during the midday; whichever enlightenment factor I wish to dwell in during the evening, I dwell in that enlightenment factor during the evening.

If it is the mindfulness enlightenment factor for me, friends, it becomes boundless for me, very well cultivated for me, and I understand it standing as standing.

Even if it fades away, I understand it fades away for this reason

If it is the equanimity enlightenment factor for me, friends, it becomes boundless for me, very well cultivated for me, and I understand it standing as standing.

Even if it fades away, I understand it fades away for this reason.

Just as, friends, for a king or a royal minister, a chest full of various kinds of garments would be filled.

Whatever pair of garments he wishes to wear in the morning, he would wear that very pair of garments in the morning; whatever pair of garments he wishes to wear at midday, he would wear that very pair of garments at midday; whatever pair of garments he wishes to wear in the evening, he would wear that very pair of garments in the evening.

In the same way, friends, of these seven factors of enlightenment, whichever enlightenment factor I wish to dwell in during the morning, I dwell in that enlightenment factor during the morning; whichever enlightenment factor I wish to dwell in during the midday, I dwell in that enlightenment factor during the midday; whichever enlightenment factor I wish to dwell in during the evening, I dwell in that enlightenment factor during the evening.

If it is the mindfulness enlightenment factor for me, friends, it becomes boundless for me, very well cultivated for me, and I understand it standing as standing.

Even if it fades away, I understand it fades away for this reason

If it is the equanimity enlightenment factor for me, friends, it becomes boundless for me, very well cultivated for me, and I understand it standing as standing.

Even if it fades away, I understand it fades away for this reason.

Originating from Sāvatthi.

Disciples, I will teach you the nourishment and non-nourishment for the five hindrances and the seven factors of enlightenment; listen to this. What is the nourishment for the arising of unarisen sensual desire or for the increase and expansion of arisen sensual desire?

There is the sign of beauty. In this, frequent improper attention: this is the nourishment for the arising of unarisen sensual desire or for the increase and expansion of arisen sensual desire.

What is the nourishment for the arising of unarisen ill-will or for the increase and expansion of arisen ill-will?

There is the sign of repulsiveness. In this, frequent improper attention: this is the nourishment for the arising of unarisen ill-will or for the increase and expansion of arisen ill-will.

What is the nourishment for the arising of unarisen sloth and torpor or for the increase and expansion of arisen sloth and torpor?

There is discontent, lethargy, drowsiness after meals, and mental sluggishness. In this, frequent improper attention: this is the nourishment for the arising of unarisen sloth and torpor or for the increase and expansion of arisen sloth and torpor.

What is the nourishment for the arising of unarisen restlessness and remorse or for the increase and expansion of arisen restlessness and remorse?

There is non-quietude of the mind. In this, frequent improper attention: this is the nourishment for the arising of unarisen restlessness and remorse or for the increase and expansion of arisen restlessness and remorse.

What is the nourishment for the arising of unarisen doubt or for the increase and expansion of arisen doubt?

There are things that give rise to doubt. In this, frequent improper attention: this is the nourishment for the arising of unarisen doubt or for the increase and expansion of arisen doubt.

What is the nourishment for the arising of unarisen mindfulness enlightenment factor or for the development and fulfillment of arisen mindfulness enlightenment factor?

There are things that give rise to the mindfulness enlightenment factor. In this, frequent proper attention: this is the nourishment for the arising of unarisen mindfulness enlightenment factor or for the development and fulfillment of arisen mindfulness enlightenment factor.

What is the nourishment for the arising of unarisen investigation of states enlightenment factor or for the development and fulfillment of arisen investigation of states enlightenment factor?

There are wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts. In this, frequent proper attention: this is the nourishment for the arising of unarisen investigation of states enlightenment factor or for the development and fulfillment of arisen investigation of states enlightenment factor.

What is the nourishment for the arising of unarisen energy enlightenment factor or for the development and fulfillment of arisen energy enlightenment factor?

There are the elements of initiative, exertion, and endeavor. In this, frequent proper attention: this is the nourishment for the arising of unarisen energy enlightenment factor or for the development and fulfillment of arisen energy enlightenment factor.

What is the nourishment for the arising of unarisen joy enlightenment factor or for the development and fulfillment of arisen joy enlightenment factor?

There are things that give rise to the joy enlightenment factor. In this, frequent proper attention: this is the nourishment for the arising of unarisen joy enlightenment factor or for the development and fulfillment of arisen joy enlightenment factor.

What is the nourishment for the arising of unarisen tranquility enlightenment factor or for the development and fulfillment of arisen tranquility enlightenment factor?

There are tranquility of body and tranquility of mind. In this, frequent proper attention: this is the nourishment for the arising of unarisen tranquility enlightenment factor or for the development and fulfillment of arisen tranquility enlightenment factor.

What is the nourishment for the arising of unarisen concentration enlightenment factor or for the development and fulfillment of arisen concentration enlightenment factor?

There are the sign of concentration, the sign of non-distraction. In this, frequent proper attention: this is the nourishment for the arising of unarisen concentration enlightenment factor or for the development and fulfillment of arisen concentration enlightenment factor.

What is the nourishment for the arising of unarisen equanimity enlightenment factor or for the development and fulfillment of arisen equanimity enlightenment factor?

There are things that give rise to the equanimity enlightenment factor. In this, frequent proper attention: this is the nourishment for the arising of unarisen equanimity enlightenment factor or for the development and fulfillment of arisen equanimity enlightenment factor.

The frequent application of wise attention: this is the nourishment for the arising of the equanimity enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the equanimity enlightenment factor that has arisen.

And what is the non-nourishment for the arising of sensual desire that has not yet arisen, and for the increase, expansion, and full development of sensual desire that has arisen?

There is the perception of unattractiveness. In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of sensual desire that has not yet arisen, and for the increase, expansion, and full development of sensual desire that has arisen.

And what is the non-nourishment for the arising of ill will that has not yet arisen, and for the increase, expansion, and full development of ill will that has arisen?

There is the liberation of mind by goodwill. In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of ill will that has not yet arisen, and for the increase, expansion, and full development of ill will that has arisen.

And what is the non-nourishment for the arising of sloth and torpor that has not yet arisen, and for the increase, expansion, and full development of sloth and torpor that has arisen?

There is the element of initiative, the element of launching forward, the element of exertion. In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of sloth and torpor that has not yet arisen, and for the increase, expansion, and full development of sloth and torpor that has arisen.

And what is the non-nourishment for the arising of restlessness and remorse that has not yet arisen, and for the increase, expansion, and full development of restlessness and remorse that has arisen?

There is the calming of the mind. In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of restlessness and remorse that has not yet arisen, and for the increase, expansion, and full development of restlessness and remorse that has arisen.

And what is the non-nourishment for the arising of doubt that has not yet arisen, and for the increase, expansion, and full development of doubt that has arisen?

There are wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts. In this regard, the frequent application of wise attention: this is the non-nourishment for the arising of doubt that has not yet arisen, and for the increase, expansion, and full development of doubt that has arisen.

And what is the nourishment for the arising of the mindfulness enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the mindfulness enlightenment factor that has arisen?

There are states conducive to the mindfulness enlightenment factor. In this regard, the lack of frequent application of attention: this is the nourishment for the arising of the mindfulness enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the mindfulness enlightenment factor that has arisen.

And what is the nourishment for the arising of the investigation of states enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the investigation of states enlightenment factor that has arisen?

There are wholesome and unwholesome states, blameworthy and blameless states, inferior and superior states, dark and bright states with their counterparts. In this regard, the lack of frequent application of attention: this is the nourishment for the arising of the investigation of states enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the investigation of states enlightenment factor that has arisen.

And what is the nourishment for the arising of the energy enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the energy enlightenment factor that has arisen?

There is the element of initiative, the element of launching forward, the element of exertion. In this regard, the lack of frequent application of attention: this is the nourishment for the arising of the energy enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the energy enlightenment factor that has arisen.

And what is the nourishment for the arising of the joy enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the joy enlightenment factor that has arisen?

There are states conducive to the joy enlightenment factor. In this regard, the lack of frequent application of attention: this is the nourishment for the arising of the joy enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the joy enlightenment factor that has arisen.

And what is the nourishment for the arising of the tranquility enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the tranquility enlightenment factor that has arisen?

There is tranquility of body, tranquility of mind. In this regard, the lack of frequent application of attention: this is the nourishment for the arising of the tranquility enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the tranquility enlightenment factor that has arisen.

And what is the nourishment for the arising of the concentration enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the concentration enlightenment factor that has arisen?

There is the sign of concentration, the sign of non-distraction. In this regard, the lack of frequent application of attention: this is the nourishment for the arising of the concentration enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the concentration enlightenment factor that has arisen.

And what is the nourishment for the arising of the equanimity enlightenment factor that has not yet arisen, and for the cultivation and fulfillment of the equanimity enlightenment factor that has arisen? There is equanimity. States related to the factors of enlightenment.

There, the frequent non-attention: this is the nutriment for the arising of the equanimity enlightenment factor that has not yet arisen, or for the development and fulfillment of the equanimity enlightenment factor that has arisen.

Then several disciples, having dressed in the morning and taken their bowls and robes, entered Sāvatthī for alms.

Then it occurred to those disciples: It is too early to wander for alms in Sāvatthī. What if we were to approach the park of the wanderers of other sects?

So those disciples approached the park of the wanderers of other sects; having approached, they exchanged greetings with those wanderers. After exchanging greetings and friendly conversation, they sat down to one side. As they were sitting to one side, those wanderers of other sects said to them: Friend, the ascetic Gotama teaches his disciples thus: Come having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are.

We too, friend, teach our disciples thus: Come, friends, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are. In this matter, friend, what is the difference, what is the distinction, what is the discrepancy between the ascetic Gotama and us, that is, in the teaching of the Dhamma or in the instruction?

Then those disciples neither approved nor disapproved of the words of those wanderers of other sects; without approving or disapproving, they rose from their seats and departed, thinking: We shall understand the meaning of this statement in the presence of the Blessed One.

Then those disciples, having wandered for alms in Sāvatthī and after their meal, returned from their alms round and approached the Blessed One; having approached, they paid homage to the Blessed One and sat down to one side. As they were sitting to one side, those disciples said to the Blessed One:

Here, venerable sir, in the morning, having dressed and taken our bowls and robes, we entered Sāvatthī for alms. It occurred to us: It is too early to wander for alms in Sāvatthī. What if we were to approach the park of the wanderers of other sects?

So we approached the park of the wanderers of other sects; having approached, we exchanged greetings with those wanderers. After exchanging greetings and friendly conversation, we sat down to one side. As we were sitting to one side, those wanderers of other sects said to us: Friend, the ascetic Gotama teaches his disciples thus: Come having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are. We too, friend, teach our disciples thus: Come, friends, having abandoned the five hindrances, the defilements of the mind that weaken wisdom, develop the seven factors of enlightenment as they really are. In this matter, friend, what is the difference, what is the distinction, what is the discrepancy between the ascetic Gotama and us, that is, in the teaching of the Dhamma or in the instruction?

Venerable sir, we neither approved nor disapproved of the words of those wanderers of other sects; without approving or disapproving, we rose from our seats and departed, thinking: We shall understand the meaning of this statement in the presence of the Blessed One.

Disciples, those wanderers of other sects who speak thus should be answered thus: Friends, is there a method by which, having approached it, the five hindrances become ten, and the seven factors of enlightenment become fourteen?

Being asked thus those wanderers of other sects will neither be able to proceed nor will they find a way out. And why is that? Because it is beyond their domain. I do not see anyone in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its princes and people, who could satisfy the mind by answering these questions, except for the Tathāgata or a disciple of the Tathāgata or someone who has heard it from them.

And what is the method by which, having approached it, the five hindrances become ten? Whatever is sensual desire internally, that is a hindrance; whatever is sensual desire externally, that is also a hindrance. Sensual desire as a hindrance is thus a dual method. Whatever is ill will internally, that is a hindrance; whatever is ill will externally, that is also a hindrance. Ill will as a hindrance is thus a dual method. Whatever is sloth, that is a hindrance; whatever is torpor, that is also a hindrance. Sloth and torpor as a hindrance is thus...

This is the instruction. Therefore, by this method, it becomes twofold.

Moreover restlessness is also a hindrance, and worry is also a hindrance.

Restlessness and worry hindrance thus this is the instruction. Therefore, by this method, it becomes twofold.

Moreover doubt about internal phenomena is also a hindrance, and doubt about external phenomena is also a hindrance.

Doubt hindrance thus this is the instruction. Therefore, by this method, it becomes twofold.

This is the method, by which the five hindrances become ten.

And what is the method, by which the seven factors of enlightenment become fourteen?

Moreover mindfulness of internal phenomena is also a factor of enlightenment, and mindfulness of external phenomena is also a factor of enlightenment.

Mindfulness factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.

Moreover investigation of internal phenomena with wisdom is also a factor of enlightenment, and investigation of external phenomena with wisdom is also a factor of enlightenment.

Investigation of phenomena factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.

Moreover physical energy is also a factor of enlightenment, and mental energy is also a factor of enlightenment.

Energy factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.

Moreover joy with initial and sustained application of thought is also a factor of enlightenment, and joy without initial and sustained application of thought is also a factor of enlightenment.

Joy factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.

Moreover tranquility of the body is also a factor of enlightenment, and tranquility of the mind is also a factor of enlightenment.

Tranquility factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.

Moreover concentration with initial and sustained application of thought is also a factor of enlightenment, and concentration without initial and sustained application of thought is also a factor of enlightenment.

Concentration factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.

Moreover equanimity towards internal phenomena is also a factor of enlightenment, and equanimity towards external phenomena is also a factor of enlightenment.

Equanimity factor of enlightenment thus this is the instruction. Therefore, by this method, it becomes twofold.

This is the method, by which the seven factors of enlightenment become fourteen.

From Sāvatthi. Then the Brahmin Saṅgārava approached the Blessed One; having approached, he exchanged greetings with the Blessed One. After exchanging courteous and amiable words, he sat down to one side. Sitting to one side, the Brahmin Saṅgārava said to the Blessed One:

What, Master Gotama, is the cause, what is the reason why sometimes even after long-term recitation, the chants do not become clear, just as if they were not recited? And what, Master Gotama, is the cause, what is the reason why sometimes even without long-term recitation, the chants become clear, just as if they were recited?

When, Brahmin, at a certain time, the mind is obsessed by sensual desire, overwhelmed by sensual desire, and one does not understand as it really is the escape from arisen sensual desire, at that time one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.

Just as, Brahmin, a water basin is mixed with lac, turmeric, indigo, or rose madder. A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is.

Similarly, Brahmin, when at a certain time, the mind is obsessed by sensual desire, overwhelmed by sensual desire... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.

Again, Brahmin, when at a certain time, the mind is obsessed by ill will, overwhelmed by ill will... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited. Just as, Brahmin, a water basin is heated by fire, boiled, and bubbles are formed.

A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is. Similarly, Brahmin, when at a certain time, the mind is obsessed by ill will, overwhelmed by ill will... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.

Again, Brahmin, when at a certain time, the mind is obsessed by sloth and torpor... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited. Just as, Brahmin, a water basin is covered with algae and water plants.

A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is. Similarly, Brahmin, when at a certain time, the mind is obsessed by sloth and torpor... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.

Again, Brahmin, when at a certain time, the mind is obsessed by restlessness and remorse... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.

Just as, Brahmin, a water basin is stirred by the wind, agitated, turbulent, and waves are formed. A person with eyes, trying to examine his own facial reflection, would not know or see it as it really is. Similarly, Brahmin, when at a certain time, the mind is obsessed by restlessness and remorse... one does not truly know or see ones own benefit, nor the benefit of others, nor the benefit of both; thus, even after long-term recitation, the chants do not become clear, just as if they were not recited.

When one does not understand the escape from doubt as it really is, at that time one does not truly know or see one's own benefit, the benefit of others, or the benefit of both; even if one has been reciting for a long time, the chants do not become clear, just as if one had not recited them.

Again, O Brahmin, when the mind is overcome by doubt, one does not understand the escape from the arisen doubt as it really is, one does not know or see one's own benefit, the benefit of others, or the benefit of both at that time; even if one has been reciting for a long time, the chants do not become clear. It is like a water bowl that is turbid, swirling, muddy, and placed in the dark, where a person with eyes could not see their own reflection as it really is.

Similarly, O Brahmin, when the mind is overcome by doubt, one does not understand the escape from doubt as it really is, one does not know or see one's own benefit, the benefit of others, or the benefit of both at that time; even if one has been reciting for a long time, the chants do not become clear.

This is the reason, O Brahmin, why sometimes even if one has been reciting for a long time, the chants do not become clear, just as if one had not recited them. When, O Brahmin, at a certain time, the mind is not overcome by sensual desire, and one understands the escape from arisen sensual desire as it really is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even if one has not been reciting for a long time, the chants become clear, just as if one had been reciting them.

It is like a water bowl that is not mixed with lac, turmeric, indigo, or rose madder. There, a person with eyes, looking at their own reflection, would know and see it as it really is. Similarly, O Brahmin, when the mind is not overcome by sensual desire, one understands the escape from arisen sensual desire as it really is...

Again, O Brahmin, when the mind is not overcome by ill will, and one understands the escape from arisen ill will as it really is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even if one has not been reciting for a long time, the chants become clear, just as if one had been reciting them. It is like a water bowl that is not heated by fire, not boiled, and not warmed by hot water.

There, a person with eyes, looking at their own reflection, would know and see it as it really is. Similarly, O Brahmin, when the mind is not overcome by sloth and torpor, one understands the escape from arisen sloth and torpor as it really is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even if one has not been reciting for a long time, the chants become clear, just as if one had been reciting them. It is like a water bowl that is not covered with moss and water plants.

There, a person with eyes, looking at their own reflection, would know and see it as it really is. Similarly, O Brahmin, when the mind is not overcome by restlessness and remorse, one understands the escape from arisen restlessness and remorse as it really is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even if one has not been reciting for a long time, the chants become clear, just as if one had been reciting them.

It is like a water bowl that is not stirred by the wind. Here is the water bowl, clear, transparent, and unclouded, placed in the light. In it, a person with vision, reflecting on their own face, would know and see it as it truly is.

Similarly, O Brahmin, at a time when one does not dwell with a mind obsessed and overwhelmed by restlessness and remorse, and knows the escape from arisen restlessness and remorse as it truly is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even long-neglected recitations become clear, just as if they were frequently recited.

Again, O Brahmin, at a time when one does not dwell with a mind obsessed and overwhelmed by doubt, and knows the escape from arisen doubt as it truly is, at that time one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even long-neglected recitations become clear, just as if they were frequently recited.

Just as, O Brahmin, a water bowl, clear, transparent, and unclouded, placed in the light, in it, a person with vision, reflecting on their own face, would know and see it as it truly is. Similarly, O Brahmin, at a time when one does not dwell with a mind obsessed and overwhelmed by doubt, and knows the escape from arisen doubt as it truly is, one truly knows and sees one's own benefit, the benefit of others, and the benefit of both; even long-neglected recitations become clear, just as if they were frequently recited.

This, O Brahmin, is the cause, this is the reason why sometimes even long-neglected recitations become clear, just as if they were frequently recited.

These seven factors of enlightenment, unobstructed, unimpeded, purify the mind, developed and cultivated, lead to the realization of the fruit of knowing and liberation. What are the seven?

The mindfulness enlightenment factor, O Brahmin, unobstructed, unimpeded, purifies the mind, developed and cultivated, leads to the realization of the fruit of knowing and liberation... the equanimity enlightenment factor, O Brahmin, unobstructed, unimpeded, purifies the mind, developed and cultivated, leads to the realization of the fruit of knowing and liberation.

These, O Brahmin, are the seven factors of enlightenment, unobstructed, unimpeded, purify the mind, developed and cultivated, lead to the realization of the fruit of knowing and liberation.

Thus said, the Brahmin Sangarava said to the Blessed One: Excellent, Lord Gotama... from today, let the Venerable Gotama remember me as a lay follower who has taken refuge for life.

At one time, the Blessed One was dwelling among the Koliyans, in a place called Haliddavasana. Then, several disciples, having dressed in the morning and taking their bowls and robes, entered Haliddavasana for alms. It occurred to these disciples: It is too early to wander for alms in Haliddavasana. Why don't we go to the park of the wanderers of other sects? So, they went to the park of the wanderers of other sects and, after approaching, they exchanged greetings with those wanderers.

After exchanging courteous and meaningful greetings, they sat down to one side. Sitting to one side, those wanderers of other sects said to the disciples:

Friends, the ascetic Gotama teaches his disciples in this way: Come having abandoned the five hindrances, mental impurities that weaken wisdom, with a mind imbued with goodwill, pervade one direction; likewise the second, likewise the third, likewise the fourth; thus above, below, around, and everywhere, to all as to oneself, pervade the entire world with a mind imbued with goodwill, vast, exalted, measureless, without hostility, without ill will.

With a mind imbued with compassion... with a mind imbued with appreciative joy... with a mind imbued with equanimity, pervade one direction; likewise the second, likewise the third, likewise the fourth; thus above, below, around, and everywhere, to all as to oneself, pervade the entire world with a mind imbued with equanimity, vast, exalted, measureless, without hostility, without ill will. We too, friends, teach our disciples in this way...

What, friends, is the difference, what is the distinction, what is the diversity between the ascetic Gotama and us, that is, in terms of teaching the Dharma, or instruction? However, those disciples neither approved nor disapproved of the words of those wanderers of other sects.

Without approving or disapproving, they rose from their seats and left, thinking: We will understand the meaning of this statement in the presence of the Blessed One.

After wandering for alms in Haliddavasana and after their meal, they approached the Blessed One, and after paying homage to him, they sat down to one side. Sitting to one side, they said to the Blessed One: Here, venerable sir, in the morning, having dressed and taking our bowls and robes, we entered Haliddavasana for alms...

Then those wanderers of other sects said to us: The ascetic Gotama teaches his disciples in this way... What, friends, is the difference, what is the distinction, what is the diversity between the ascetic Gotama and us, that is, in terms of teaching the Dharma, or instruction?

Abide pervading one direction with a heart imbued with equanimity, likewise the second, likewise the third, likewise the fourth; just so above, below, around, and everywhere, and to all as to oneself, abide pervading the all-encompassing world with a heart imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.

We too, friend, teach the Dhamma to the disciples in this way: Come, friends, having abandoned the five hindrances, mental defilements that weaken wisdom, dwell pervading one quarter with a heart imbued with goodwill, likewise compassion, likewise joy, likewise equanimity, so above, below, around, and everywhere, and to all as to oneself, dwell pervading the all-encompassing world with a heart imbued with equanimity, abundant, exalted, immeasurable, without hostility and without ill will.

What, friends, is the distinction here, what is the difference, what is the diversity between the ascetic Gotama s teaching and ours, in terms of teaching the Dhamma, or instruction?

Then we, venerable sir, neither approved nor disapproved of the words of those wanderers of other sects; without approving or disapproving, we rose from our seats and left, thinking, we shall understand the meaning of this statement in the presence of the Blessed One.

Disciples, when wanderers of other sects speak thus, they should be asked:

How is the liberation of mind by goodwill developed? What does it lead to? What is its final goal? How is the liberation of mind by compassion developed? What does it lead to? What is its final goal? How is the liberation of mind by joy developed? What does it lead to? What is its final goal? How is the liberation of mind by equanimity developed? What does it lead to? What is its final goal?

When asked thus, disciples, the wanderers of other sects will not be able to reply and, furthermore, will get into difficulties. Why is that? Because, disciples, that is not their domain. I do not see, disciples, in this world with its gods, Māras, and Brahmās, in this generation with its ascetics and brahmins, its gods and humans, anyone who could satisfy the mind with answers to these questions except for the Tathāgata or a disciple of the Tathāgata or someone who has heard it from them.

How is the liberation of mind by goodwill developed? What does it lead to? What is its final goal? Here, disciples, a disciple develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment, imbued with goodwill... imbued with equanimity.

If he wishes, May I dwell perceiving the repulsive in the unrepulsive, he dwells therein... If he wishes, Avoiding both the repulsive and unrepulsive, may I dwell equanimously, mindful and fully aware, he dwells therein...

He dwells experiencing bliss, which is the liberation of mind by goodwill, surpassing the beautiful, having understood the escape from it. How is the liberation of mind by compassion developed? What does it lead to? What is its final goal?

Here, disciples, a disciple develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment, imbued with compassion... imbued with equanimity.

He dwells transcending all perceptions of form, with the disappearance of perceptions of resistance, not attending to any perceptions of diversity, aware that space is infinite, he attains and dwells in the base of infinite space.

I say, disciples, that the liberation of mind by compassion, surpassing the base of infinite space, is the final goal for one who knows thus and sees thus. How is the liberation of mind by joy developed? What does it lead to? What is its final goal?

Here, disciples, a disciple develops the mindfulness enlightenment factor, which is supported by seclusion, dispassion, and cessation, and ripens in relinquishment, imbued with joy... imbued with equanimity.

If he wishes, May I dwell perceiving the repulsive in the unrepulsive, he dwells therein... He dwells there perceiving … if he wishes, Avoiding both the unrepellent and the repellent, may I dwell equanimous, mindful, and fully aware, then he dwells there equanimous, mindful, and fully aware.

Or, having completely transcended the base of infinite space, he dwells having attained the base of infinite consciousness, saying infinite consciousness.

Disciples, I declare that the liberation of mind through joy is supreme for one who has attained the base of infinite consciousness, without reaching the ultimate liberation.

How is the liberation of mind through equanimity developed, disciples? What is its destination, its highest point, its fruit, its final goal?

Here a disciple develops the awakening factor of equanimity, accompanied by mindfulness, dependent on seclusion, dispassion, cessation, maturing in release …

He develops the awakening factor of equanimity, accompanied by mindfulness, dependent on seclusion, dispassion, cessation, maturing in release.

If he wishes, May I dwell perceiving the repellent in the unrepellent, he dwells there perceiving the repellent.

If he wishes, May I dwell perceiving the unrepellent in the repellent, he dwells there perceiving the unrepellent. If he wishes, May I dwell perceiving the repellent in both the unrepellent and the repellent, he dwells there perceiving the repellent. If he wishes, May I dwell perceiving the unrepellent in both the repellent and the unrepellent, he dwells there perceiving the unrepellent. If he wishes, Avoiding both the unrepellent and the repellent, may I dwell equanimous, mindful, and fully aware, then he dwells there equanimous, mindful, and fully aware. Or, having completely transcended the base of infinite consciousness, he dwells having attained the base of nothingness, saying there is nothing.

Disciples, I declare that the liberation of mind through equanimity is supreme for one who has attained the base of nothingness, without reaching the ultimate liberation.