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not overcome by restlessness and remorse, not pursued by restlessness and remorse, and truly understands the escape from arisen restlessness and remorse, one's own welfare at that time one truly knows and sees, another's welfare at that time one truly knows and sees, the welfare of both at that time one truly knows and sees, even mantras not recited for a long time become clear, how much more so those recited. Furthermore, brahmin, when one dwells with a mind not overcome by doubt, not pursued by doubt, and truly understands the escape from arisen doubt, one's own welfare at that time one truly knows and sees, another's welfare at that time one truly knows and sees, the welfare of both at that time one truly knows and sees, even mantras not recited for a long time become clear, how much more so those recited. Just as, brahmin, a bowl of water, clear, bright, and undisturbed, is placed in the light. There, a man with sight, observing his own facial reflection, would know and see it as it truly is. Just so, brahmin, when one dwells with a mind not overcome by doubt, not pursued by doubt, and truly understands the escape from arisen doubt, one's own welfare at that time one truly knows and sees, another's welfare at that time one truly knows and sees, the welfare of both at that time one truly knows and sees, even mantras not recited for a long time become clear, how much more so those recited. This, brahmin, is the reason, this is the cause, why sometimes even mantras not recited for a long time become clear, how much more so those recited. These seven, brahmin, factors of awakening are unhindered, unobstructed, not defiling the mind. developed, made much of, lead to the realization of the fruit of knowledge and liberation. Which seven? The mindfulness factor of enlightenment, O brahmin, unhindered, unobstructed, undefiled by the mind, developed, made much of, leads to the realization of the fruit of knowledge and liberation... ...the equanimity factor of enlightenment, O brahmin, unhindered, unobstructed, undefiled by the mind, developed, made much of, leads to the realization of the fruit of knowledge and liberation. These seven factors of enlightenment, O brahmin, unhindered, unobstructed, undefiled by the mind, developed, made much of, lead to the realization of the fruit of knowledge and liberation. When this was said, the brahmin Saṅgārava said to the Blessed One: "Excellent, good Gotama... May Master Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts." The Fifth. 6. The Discourse to Abhaya 237. Thus have I heard: On one occasion the Blessed One was dwelling at Rājagaha, on Vulture Peak Mountain. Then Prince Abhaya approached the Blessed One; having approached and paid homage to the Blessed One, he sat down to one side. Seated to one side, Prince Abhaya said to the Blessed One: "Venerable sir, Pūraṇa Kassapa says this: 'There is no cause, no condition for ignorance and lack of vision. Without cause, without condition, ignorance and lack of vision arise. There is no cause, no condition for knowledge and vision. Without cause, without condition, knowledge and vision arise.' What does the Blessed One say about this?" "There is, prince, a cause, there is a condition for ignorance and lack of vision. With cause, with condition, ignorance and lack of vision arise. There is, prince, a cause, there is a condition for knowledge and vision. With cause, with condition, knowledge and vision arise." "But what, venerable sir, is the cause, what is the condition for ignorance and lack of vision? How do ignorance and lack of vision arise with cause, with condition?" "When, prince, At a time one dwells with a mind overcome by sensual desire, obsessed by sensual desire. And the escape from sensual desire that has arisen, one does not know as it really is, one does not see. This too, prince, is a reason, this is a condition for not knowing, for not seeing. Thus, with a reason, with a condition, there is not knowing, there is not seeing. Furthermore, prince, at a time one dwells with a mind overcome by ill-will, obsessed by ill-will... ...and so on... overcome by sloth and torpor... overcome by restlessness and remorse... overcome by doubt, one dwells with a mind obsessed by doubt. And the escape from doubt that has arisen, one does not know as it really is, one does not see. This too, prince, is a reason, this is a condition for not knowing, for not seeing. Thus, with a reason, with a condition, there is not knowing, there is not seeing. "What is the name, venerable sir, of this teaching?" "These are called hindrances, prince." "Indeed, Blessed One, they are hindrances; indeed, Fortunate One, they are hindrances! Overcome by even one hindrance, venerable sir, one would not know as it really is, one would not see. What then of five hindrances?" "But what, venerable sir, is the reason, what is the condition for knowing, for seeing? How, with a reason, with a condition, is there knowing, is there seeing?" "Here, prince, a monk develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. With a mind developed with the enlightenment factor of mindfulness, he knows as it really is, he sees. This too, prince, is a reason, this is a condition for knowing, for seeing. Thus, with a reason, with a condition, there is knowing, there is seeing. Furthermore, prince, a monk... and so on... develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. With a mind developed with the enlightenment factor of equanimity, he knows as it really is, he sees. This too, prince, is a reason, this is a condition for knowing, for seeing. Thus, with a reason, with a condition... the condition is knowledge and vision.” “What is the name of this discourse, venerable sir?” “These are called the factors of awakening, prince.” “Indeed, Blessed One, they are factors of awakening; indeed, Fortunate One, they are factors of awakening! Even with just one factor of awakening, venerable sir, one would know and see things as they are, how much more so with seven factors of awakening? Even the weariness of body and weariness of mind that I had, venerable sir, when climbing Vulture Peak mountain, that too has subsided for me, and the Dhamma has been realized by me.” The Sixth. The Chapter on Discussion, the Sixth. Its Summary – Food, the discourse on the path, loving-kindness with respect; Abhaya questioned the problem, on Vulture Peak mountain. 7. The Chapter on Mindfulness of Breathing 1. The Discourse on the Great Fruit of the Perception of Bones Thus have I heard. At Sāvatthī. “The perception of bones, monks, when developed and cultivated, is of great fruit and great benefit. How, monks, is the perception of bones developed and how is it cultivated to be of great fruit and great benefit? Here, monks, a monk develops the factor of awakening of mindfulness accompanied by the perception of bones, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment… and so on… he develops the factor of awakening of equanimity accompanied by the perception of bones, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. It is in this way, monks, that the perception of bones, when developed in this way, when cultivated in this way, is of great fruit and great benefit.” The Discourse on Another Fruit “When the perception of bones, monks, is developed and cultivated, one of two fruits can be expected – full knowledge in this very life, or if there is still a remainder of clinging, non-returning. How, monks, is the perception of bones developed and how is it cultivated for one of two fruits to be expected – full knowledge in this very life, or if there is still a remainder of clinging, non-returning? Here, monks, a monk develops the factor of awakening of mindfulness accompanied by the perception of bones… and so on… the factor of awakening of equanimity accompanied by the perception of bones. develops a factor based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. When thus developed, monks, when thus cultivated, the perception of bones, one of two fruits can be expected: direct knowledge in this very life, or, if there is a remainder of clinging, non-return. The perception of bones, monks, developed and cultivated, leads to great benefit. And how, monks, is the perception of bones developed? How is it cultivated so that it leads to great benefit? Here, monks, a monk develops the mindfulness factor of awakening accompanied by the perception of bones… …he develops the equanimity factor of awakening accompanied by the perception of bones, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. When thus developed, monks, when thus cultivated, the perception of bones leads to great benefit. The perception of bones, monks, developed and cultivated, leads to great security from bondage. And how, monks, is the perception of bones developed? How is it cultivated so that it leads to great security from bondage? Here, monks, a monk develops the mindfulness factor of awakening accompanied by the perception of bones… …he develops the equanimity factor of awakening accompanied by the perception of bones, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. When thus developed, monks, when thus cultivated, the perception of bones leads to great security from bondage. The perception of bones, monks, developed and cultivated, leads to a great sense of urgency. And how, monks, is the perception of bones developed? How is it cultivated so that it leads to a great sense of urgency? Here, monks, a monk develops the mindfulness factor of awakening