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‘‘But what states, good Gotama, when developed and cultivated, fulfill knowledge and liberation?’’ ‘‘The seven factors of awakening, Kuṇḍaliya, when developed and cultivated, fulfill knowledge and liberation.’’ ‘‘But what states, good Gotama, when developed and cultivated, fulfill the seven factors of awakening?’’ ‘‘The four establishments of mindfulness, Kuṇṇḍaliya, when developed and cultivated, fulfill the seven factors of awakening.’’ ‘‘But what states, good Gotama, when developed and cultivated, fulfill the four establishments of mindfulness?’’ ‘‘The three good conducts, Kuṇḍaliya, when developed and cultivated, fulfill the four establishments of mindfulness.’’ ‘‘But what states, good Gotama, wh how developed, how made much of, do the three good conducts become perfected? Control of the faculties, Kuṇḍaliya, when developed, when made much of, perfects the three good conducts. How, Kuṇḍaliya, is control of the faculties developed, how made much of, so as to perfect the three good conducts? Here, Kuṇḍaliya, a monk, seeing a pleasing form with the eye, does not covet it, does not rejoice in it, does not generate passion. His body is steady, his mind is steady, inwardly well-established, well-released. And seeing an unpleasing form with the eye, he is not disturbed, his mind is not unsettled, his spirit is not downcast, his thoughts are not ill-willed. His body is steady, his mind is steady, inwardly well-established, well-released. Furthermore, Kuṇḍaliya, a monk, hearing a sound with the ear... smelling an odor with the nose... tasting a flavor with the tongue... touching a tangible with the body... perceiving a mental phenomenon with the mind, if it is pleasing, does not covet it, does not rejoice in it, does not generate passion. His body is steady, his mind is steady, inwardly well-established, well-released. And perceiving an unpleasing mental phenomenon with the mind, he is not disturbed, his mind is not unsettled, his spirit is not downcast, his thoughts are not ill-willed. His body is steady, his mind is steady, inwardly well-established, well-released. When, Kuṇḍaliya, a monk, seeing a form with the eye, whether pleasing or unpleasing, has his body steady, his mind steady, inwardly well-established, well-released. Hearing a sound with the ear... smelling an odor with the nose... tasting a flavor with the tongue... touching a tangible with the body... perceiving a mental phenomenon with the mind, whether pleasing or unpleasing, has his body steady, his mind steady, inwardly well-established, well-released. Thus developed, Kuṇḍaliya, thus made much of, control of the faculties perfects the three good conducts. How, Kuṇḍaliya, are the three good conducts developed, how made much of, so as to perfect the four foundations of mindfulness? do they fulfill? Here, Kuṇḍaliya, a monk abandoning bodily misconduct develops bodily good conduct, abandoning verbal misconduct develops verbal good conduct, abandoning mental misconduct develops mental good conduct. Thus developed, Kuṇḍaliya, these three good conducts, thus made much of, fulfill the four foundations of mindfulness. And how developed, Kuṇḍaliya, are the four foundations of mindfulness, how made much of, that they fulfill the seven factors of awakening? Here, Kuṇḍaliya, a monk dwells observing the body in the body, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world; ...in feelings... in mind... in phenomena observing phenomena, ardent, clearly comprehending, mindful, removing covetousness and displeasure in the world. Thus developed, Kuṇḍaliya, are the four foundations of mindfulness, thus made much of, that they fulfill the seven factors of awakening. And how developed, Kuṇḍaliya, are the seven factors of awakening, how made much of, that they fulfill knowledge and liberation? Here, Kuṇḍaliya, a monk develops the mindfulness factor of awakening, dependent on seclusion, dependent on dispassion, dependent on cessation, culminating in relinquishment; ...and so too for the other factors... develops the equanimity factor of awakening, dependent on seclusion, dependent on dispassion, dependent on cessation, culminating in relinquishment. Thus developed, Kuṇḍaliya, are the seven factors of awakening, thus made much of, that they fulfill knowledge and liberation. When this was said, the wanderer Kuṇḍaliya said to the Blessed One: “Excellent, Venerable Gotama! Excellent, Venerable Gotama! Just as, Venerable Gotama, one might set upright what was overturned, or reveal what was hidden, or point out the way to one who was lost, or hold up a lamp in the darkness so that those with eyes might see forms; even so has the Venerable Gotama made the Dhamma clear in many ways. I go for refuge to the Venerable Gotama, to the Dhamma, and to the Sangha of monks. May the Venerable Gotama remember me as a lay follower who has gone for refuge from this day forth as long as life lasts.” The Sixth. 7. The Discourse on the Peaked House 188. Just as, bhikkhus, whatever rafters there are in a peaked house, all of them incline towards the peak, slope towards the peak, tend towards the peak; even so, bhikkhus, a bhikkhu developing the seven factors of enlightenment, making much of the seven factors of enlightenment, inclines towards Nibbāna, slopes towards Nibbāna, tends towards Nibbāna. And how, bhikkhus, does a bhikkhu developing the seven factors of enlightenment, making much of the seven factors of enlightenment, incline towards Nibbāna, slope towards Nibbāna, tend towards Nibbāna? Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment… …he develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Thus, bhikkhus, a bhikkhu developing the seven factors of enlightenment, making much of the seven factors of enlightenment, inclines towards Nibbāna, slopes towards Nibbāna, tends towards Nibbāna. The seventh. 8. The Upavāna Sutta At one time, Venerable Upavāna and Venerable Sāriputta were staying in Kosambī, at Ghositārāma. Then, in the evening, Venerable Sāriputta, having risen from seclusion, approached Venerable Upavāna. Having approached, he exchanged greetings with Venerable Upavāna. Having concluded the courteous and memorable talk, he sat down to one side. Sitting to one side, Venerable Sāriputta said to Venerable Upavāna: “Could a bhikkhu know, friend Upavāna, ‘Through my own proper attention, these seven factors of enlightenment are well-aroused in me, conducive to a comfortable abiding’?” “A bhikkhu could know, friend Sāriputta, ‘Through my own proper attention, these seven factors of enlightenment are well-aroused in me, conducive to a comfortable abiding’.” “When a bhikkhu arouses the enlightenment factor of mindfulness, friend, he understands: ‘My mind is well-liberated, my sloth and torpor are well-removed, my restlessness and remorse are well-subdued, my energy is aroused, I pay attention with resolve, not and not sluggish.' Friend, a monk, when he takes up the equanimity enlightenment factor, he understands: 'My mind is well-liberated, my sloth and torpor are well-removed, my restlessness and remorse are well-subdued, my energy is aroused, I make it a bone, I pay attention, and it is not sluggish.' Thus, indeed, friend Sāriputta, a monk should know: 'By individual wise attention, these seven enlightenment factors are thus well-developed in me for a comfortable dwelling.' The Eighth. 9. The First Discourse on Arising 190. "Monks, these seven enlightenment factors, when developed and cultivated, arise when they have not arisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One. Which seven? The mindfulness enlightenment factor... ...the equanimity enlightenment factor – these, indeed, monks, are the seven enlightenment factors, when developed and cultivated, arise when they have not arisen, not otherwise than by the appearance of a Tathāgata, an Arahant, a Fully Enlightened One." The Ninth. 10. The Second Discourse on Arising 191. "Monks, these seven enlightenment factors, when developed and cultivated, arise when they have not arisen, not otherwise than through the discipline of the Fortunate One. Which seven? The mindfulness enlightenment factor... ...the equanimity enlightenment factor – these, indeed, monks, are the seven enlightenment factors, when developed and cultivated, arise when they have not arisen, not otherwise than through the discipline of the Fortunate One." The Tenth. The Chapter on Mountains, the First. Its Summary – Himālaya, body, virtue, cloth, and monk, and Kundalī; Kūṭa and Upavāna, and two more on arising. 2. The Chapter on the Sick 1. The Discourse on Living Beings 192. "Just as, monks, whatever living beings maintain the four postures – at times walking, at times standing, at times sitting, at times lying down – all of them, relying on the earth, established on the earth, maintain these four postures; even so, monks, a monk, relying on virtue, established in virtue, develops the seven enlightenment factors, cultivates the seven enlightenment factors. "And how, monks, does a monk, relying on virtue, established in virtue, he develops the seven factors of awakening, he makes the seven factors of awakening abundant? Here, monks, a monk develops the mindfulness factor of awakening, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment; ... he develops the equanimity factor of awakening, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Thus, monks, a monk, relying on virtue, established in virtue, develops the seven factors of awakening, makes the seven factors of awakening abundant. First. Monks, for the rising of the sun, this is the forerunner,