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based on dispassion, based on cessation, culminating in relinquishment. Thus developed, monks, thus frequently practiced, the seven enlightenment factors lead to the abandonment of things that bind. And what, monks, are the things that bind? The eye, monks, is a thing that binds. Therein arise the ties and attachments of clinging… …the tongue is a thing that binds. Therein arise the ties and attachments of clinging… …the mind is a thing that binds. Therein arise the ties and attachments of clinging. These, monks, are called the things that bind.” The Ninth. 10. A Discourse to Udayi 211. At one time the Blessed One was staying among the Sumbhas in a Sumbha town named Setaka. Then the venerable Udayi approached the Blessed One… …seated to one side, the venerable Whereupon Udāyī said this to the Blessed One: ‘‘Wonderful, Venerable Sir, amazing, Venerable Sir! How greatly esteemed, Venerable Sir, is my love and reverence, my shame and dread for the Blessed One. For I, Venerable Sir, formerly being a householder, was not highly esteemed by the Dhamma, not highly esteemed by the Saṅgha. So I, seeing this love and reverence, shame and dread for the Blessed One, went forth from home into homelessness. To me, the Blessed One taught the Dhamma – ‘Such is form, such is the origin of form, such is the cessation of form; such is feeling… such is perception… such are mental formations… such is consciousness, such is the origin of consciousness, such is the cessation of consciousness.’ ‘‘So I, Venerable Sir, having gone to a solitary dwelling, turning over and over these five clinging-aggregates, I understood ‘This is suffering’ as it truly is, I understood ‘This is the origin of suffering’ as it truly is, I understood ‘This is the cessation of suffering’ as it truly is, I understood ‘This is the path leading to the cessation of suffering’ as it truly is. The Dhamma, Venerable Sir, has been realized by me, and the path has been attained by me; which, developed and cultivated by me, will lead me to that state, living in such and such a way, where I shall understand: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ ‘‘The enlightenment factor of mindfulness, Venerable Sir, has been attained by me, which, developed and cultivated by me, will lead me to that state, living in such and such a way, where I shall understand: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’… The enlightenment factor of equanimity, Venerable Sir, has been attained by me, which, developed and cultivated by me, will lead me to that state, living in such and such a way, where I shall understand: ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no more for this state of being.’ This, Venerable Sir, is the path attained by me, which, developed and cultivated by me, living in such and such a way… will lead to that state so that I ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no further state of being’ will know.” “Excellent, excellent, Udāyi! This path, Udāyi, has indeed been gained by you, which, developed and cultivated by you, as you dwell in such a way, will lead you to that state so that you ‘Birth is destroyed, the holy life has been lived, what was to be done has been done, there is no further state of being’ will know.” The Tenth. The Udāyi Chapter, the Third. The Summary of That – For awakening, teaching, place, and improper attention, non-decline; Destruction, cessation, penetration, one quality, Udāyi. 4. The Chapter on Hindrances 1. The First Discourse on Wholesome Things 212. “Whatever qualities, monks, are wholesome, partaking of wholesomeness, allied with wholesomeness, all of them have heedfulness as their root, heedfulness as their convergence; heedfulness is declared to be the foremost of those qualities. For a monk who is heedful, monks, this is to be expected – he will develop the seven factors of awakening, he will cultivate the seven factors of awakening. “And how, monks, does a monk who is heedful develop the seven factors of awakening, cultivate the seven factors of awakening? Here, monks, a monk develops the mindfulness factor of awakening, based on seclusion… he develops the equanimity factor of awakening, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. It is in this way, monks, that a monk who is heedful develops the seven factors of awakening, cultivates the seven factors of awakening.” The First. 2. The Second Discourse on Wholesome Things 213. “Whatever qualities, monks, are wholesome, partaking of wholesomeness, allied with wholesomeness, all of them have proper attention as their root, proper attention as their convergence; proper attention is declared to be the foremost of those qualities. For a monk endowed with proper attention, monks, this is to be expected – he will develop the seven factors of awakening, he will cultivate the seven factors of awakening. “And how, monks, does a monk endowed with proper attention develop the seven factors of awakening, cultivate the seven factors of awakening? How does he make them abundant? Here, monks, a bhikkhu develops the enlightenment factor of mindfulness, based on seclusion... develops the enlightenment factor of equanimity, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Thus, indeed, monks, a bhikkhu endowed with proper attention develops the seven enlightenment factors, makes the seven enlightenment factors abundant. The Second. 3. The Discourse on Defilements 214. There are these five defilements, monks, of gold, by which defilements, defiled gold is neither soft nor workable, nor radiant, but brittle, and does not properly serve its purpose. Which five? Iron, monks, is a defilement of gold, by which defilement, defiled gold is neither soft nor workable, nor radiant, but brittle, and does not properly serve its purpose. Copper, monks, is a defilement of gold... Tin, monks, is a defilement of gold... Lead, monks, is a defilement of gold... Silver, monks, is a defilement of gold, by which defilement, defiled gold is neither soft nor workable, nor radiant, but brittle, and does not properly serve its purpose. These, indeed, monks, are the five defilements of gold, by which defilements, defiled gold is neither soft nor workable, nor radiant, but brittle, and does not properly serve its purpose. Just so, indeed, monks, there are these five defilements of the mind, by which defilements, a defiled mind is neither soft nor workable, nor radiant, but brittle, and does not properly become concentrated for the destruction of the taints. Which five? Sensual desire, monks, is a defilement of the mind, by which defilement, a defiled mind is neither soft nor workable, nor radiant, but brittle, nor radiant... is easily broken, and does not become rightly concentrated for the destruction of the taints… These, monks, are the five defilements of the mind, by which defilements the mind is not pliant, nor workable, nor radiant, is easily broken, and does not become rightly concentrated for the destruction of the taints.” The Third. 4. Discourse on Non-Defilements “These seven factors of awakening, monks, are unobstructed, unhindered, non-defilements of the mind, developed and cultivated, they lead to the realization of the fruit of knowledge and liberation. Which seven? The awakening factor of mindfulness, monks, is unobstructed, unhindered, a non-defilement of the mind, developed and cultivated, it leads to the realization of the fruit of knowledge and liberation… The awakening factor of equanimity, monks, is unobstructed, unhindered, a non-defilement of the mind, developed and cultivated, it leads to the realization of the fruit of knowledge and liberation. These seven factors of awakening, monks, are unobstructed, unhindered, non-defilements of the mind, developed and cultivated, they lead to the realization of the fruit of knowledge and liberation.” The Fourth. 5. Discourse on Unwise Attention “By unwise attention, monks, unarisen sensual desire arises, and arisen sensual desire leads to increase and growth; unarisen ill-will arises, and arisen ill-will leads to increase and growth; unarisen sloth and torpor arises, and arisen sloth and torpor leads to increase and growth; unarisen restlessness and remorse arises, and arisen restlessness and remorse leads to increase and growth; unarisen doubt arises, and arisen doubt leads to increase and growth.” The Fifth. 6. Discourse on Wise Attention “By wise attention, monks, unarisen awakening factor of mindfulness arises, and arisen awakening factor of mindfulness leads to development reaches full development... ...the unarisen factor of enlightenment of equanimity arises, and the arisen factor of enlightenment of equanimity goes to full development by cultivation. The Sixth. 7. Wisdom Sutta "These seven factors of enlightenment, monks, when developed and frequently practiced, lead to the non-decline of wisdom. Which seven? The factor of enlightenment of mindfulness... ...the factor of enlightenment of equanimity. These, indeed, monks, seven factors of enlightenment, when developed and frequently practiced, lead to the non-decline of wisdom." The Seventh. 8. Hindrances and Obstructions Sutta "These five, monks, are hindrances, obstructions, defilements of the mind, weakening to wisdom. Which five? Sensual desire, monks, is a hindrance, an obstruction, a defilement of the mind, weakening to wisdom. Ill will, monks, is a hindrance, an obstruction, a defilement of the mind, weakening to wisdom. Sloth and torpor, monks, are a hindrance, an obstruction, a defilement of the mind, weakening to wisdom. Restlessness and remorse, monks, are a hindrance, an obstruction,