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the five hindrances become ten. And what, monks, is the method by which method the seven factors of awakening become fourteen? Whatever, monks, is mindfulness regarding internal states, that too is the mindfulness factor of awakening, whatever is mindfulness regarding external states, that too is the mindfulness factor of awakening. ‘Mindfulness factor of awakening’ thus it goes by this designation. By this method it becomes two. Whatever, monks, is investigation, exploration, and examination by wisdom regarding internal states, that too is the investigation of states factor of awakening, whatever is investigation, exploration, and examination by wisdom regarding external states, that too is the investigation of states factor of awakening. ‘Investigation of states factor of awakening’ thus it goes by this designation. By this method it becomes two. Whatever, monks, is bodily energy, that too is the energy factor of awakening, whatever is mental energy, that too is the energy factor of awakening. ‘Energy factor of awakening’ thus it goes by this designation. By this method it becomes two. Whatever, monks, is rapture with initial and sustained application, that too is the rapture factor of awakening, whatever is rapture without initial and sustained application, that too is the rapture factor of awakening. ‘Rapture factor of awakening’ thus it goes by this designation. By this method it becomes two. Whatever, monks, is bodily tranquility, that too is the tranquility factor of awakening, whatever is mental tranquility, that too is the tranquility factor of awakening. ‘Tranquility factor of awakening’ thus it goes by this designation. By this method it becomes two. Whatever, monks, is concentration with initial and sustained application, that too is the concentration factor of awakening, whatever Concentration without initial application and sustained application, that too is the enlightenment factor of concentration. 'Enlightenment factor of concentration' - thus this goes by way of designation. By this method, it becomes two. "And also, monks, equanimity regarding internal phenomena, that too is the enlightenment factor of equanimity, and also equanimity regarding external phenomena, that too is the enlightenment factor of equanimity. 'Enlightenment factor of equanimity' - thus this goes by way of designation. By this method, it becomes two. This, monks, is the method by which the seven enlightenment factors become fourteen." The Second. 3. The Discourse on Fire 234. Then, a number of monks, having dressed in the morning, taking their bowls and robes, entered Sāvatthī for alms. (Similar to the Discourse on Methods). "Monks, if other sect ascetics speak thus, they should be addressed thus: 'Friends, when the mind is sluggish, which enlightenment factors are not suitable for development at that time? Which enlightenment factors are suitable for development at that time? And friends, when the mind is agitated, which enlightenment factors are not suitable for development at that time? Which enlightenment factors are suitable for development at that time?' Monks, being questioned thus, other sect ascetics will not be able to answer, and will fall into further distress. Why is that? Because, monks, it is beyond their scope. "Monks, I do not see anyone in the world with its devas, Māras, and Brahmās, among the generation of recluses and brahmins, with its devas and humans, who could satisfy the mind by answering these questions, except for the Tathāgata, or a disciple of the Tathāgata, or one who has heard it from them. "Monks, when the mind is sluggish, it is not the right time for developing the enlightenment factor of tranquility, not the right time for developing the enlightenment factor of concentration, not the right time for developing the enlightenment factor of equanimity. Why is that? Monks, a sluggish mind... it is difficult to arouse by these qualities. Just as, monks, a man might wish to kindle a small fire. He might put wet grasses there, and wet cow-dung, and wet sticks, and give it a watery wind, and cover it with dust. Would that man be able to kindle a small fire? No, venerable sir. Even so, monks, when the mind is sluggish, it is not the time then for developing the enlightenment factor of tranquility, not the time for developing the enlightenment factor of concentration, not the time for developing the enlightenment factor of equanimity. For what reason? A sluggish mind, monks, is difficult to arouse by these qualities. But when, monks, the mind is sluggish, it is the time then for developing the enlightenment factor of investigation of states, the time for developing the enlightenment factor of energy, the time for developing the enlightenment factor of joy. For what reason? A sluggish mind, monks, is easy to arouse by these qualities. Just as, monks, a man might wish to kindle a small fire. He might put dry grasses there, dry cow-dung, dry sticks, and give it a mouth-wind, and not cover it with dust. Would that man be able to kindle a small fire? Yes, venerable sir. Even so, monks, when the mind is sluggish, it is the time then for developing the enlightenment factor of investigation of states, the time for developing the enlightenment factor of energy, the time for developing the enlightenment factor of joy. For what reason? A sluggish mind, monks, is easy to arouse by these qualities. But when, monks, the mind is agitated, it is not the time then for developing the enlightenment factor of investigation of states, not the time for developing the enlightenment factor of energy, not the time for for the development of the rapture enlightenment factor. For what reason? An agitated mind, monks, is difficult to calm with these qualities. Just as, monks, if a man wished to extinguish a great mass of fire. And he would throw dry grass into it, and throw dry cow dung into it, and throw dry wood into it, and blow on it with his mouth, and not cover it with dust; Would that man be able to extinguish that great mass of fire? No, venerable sir. In the same way, monks, when the mind is agitated, it is not the right time for the development of the investigation-of-states enlightenment factor, not the right time for the development of the energy enlightenment factor, not the right time for the development of the rapture enlightenment factor. For what reason? An agitated mind, monks, is difficult to calm with these qualities. But when the mind is agitated, monks, it is the right time for the development of the tranquility enlightenment factor, the right time for the development of the concentration enlightenment factor, the right time for the development of the equanimity enlightenment factor. For what reason? An agitated mind, monks, is easy to calm with these qualities. Just as, monks, if a man wished to extinguish a great mass of fire. And he would throw wet grass into it, and throw wet cow dung into it, and throw wet wood into it, and sprinkle water on it, and cover it with dust; Would that man be able to extinguish that great mass of fire? Yes, venerable sir. In the same way, monks, when the mind is agitated, it is the right time for the development of the tranquility enlightenment factor, the right time for the development of the concentration enlightenment factor, the right time for the development of the equanimity enlightenment factor. For what reason? An agitated mind, monks, is easy to calm with these qualities. And I declare, monks, mindfulness... "I say it is universal." The Third. 4. The Discourse on Accompanied by Loving-kindness 235. At one time, the Blessed One was dwelling among the Koliyans, in a Koliyan town named Haliddavasana. Then indeed, many bhikkhus, having dressed in the morning, and taking their bowls and robes, entered Haliddavasana for alms. Then indeed, to those bhikkhus this thought occurred: "It is indeed too early to wander for alms in Haliddavasana. Why don't we go to the park of the other sect's wanderers?" Then indeed, those bhikkhus went to where the park of the other sect's wanderers was. Having approached, with those other sect's wanderers, they exchanged greetings. Having exchanged polite and memorable talk, they sat down to one side. As those bhikkhus sat to one side, the other sect's wanderers said this: "Friends, the recluse Gotama teaches the Dhamma to his disciples thus: 'Come, bhikkhus, having abandoned the five hindrances, defilements of the mind, which weaken wisdom, with a mind accompanied by loving-kindness, dwell pervading one direction, so too the second, so too the third, so too the fourth. Thus above, below, across, everywhere, in every way, the entire world, with a mind accompanied by loving-kindness, vast, exalted, immeasurable, without hostility, without ill-will, dwell pervading. With a mind accompanied by compassion, dwell pervading one direction, so too the second, so too the third, so too the fourth. Thus above, below, across, everywhere, in every way, the entire world, with a mind accompanied by compassion, vast, exalted, immeasurable, without hostility, without ill-will, dwell pervading. With a mind accompanied by appreciative joy, dwell pervading one direction, so too the second, so too the third, so too the fourth. Thus above, below, across, everywhere, in every way, the entire world, with a mind accompanied by appreciative joy, vast, exalted, immeasurable, without hostility, without ill-will, dwell pervading.' " with a mind free from ill-will and malice. Dwell pervading one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, around, everywhere, in all ways, the entire world, dwell pervading it with a mind accompanied by equanimity, vast, great, immeasurable, free from enmity, free from ill-will and malice.’” “This too, friends, is how we teach the Dhamma to disciples: ‘Come, friends, having abandoned the five hindrances,