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therefore, both should be made equal. Indeed, with the balance of both, absorption occurs. Moreover, for one engaged in concentration, even strong faith is suitable. Believing thus, and applying himself, he will attain absorption. i. Among concentration and wisdom, for one who works on concentration, one-pointedness is strongly needed. For thus he attains absorption. For one who works on insight, wisdom is strongly needed. For thus he attains penetration of characteristics. But for both, even with their equality, absorption occurs. However, mindfulness is strongly needed everywhere. For mindfulness protects the mind from falling into agitation due to faith, energy, and wisdom, which are on the side of agitation, and from falling into idleness due to concentration, which is on the side of idleness. Therefore, it should be desired everywhere, like salt seasoning in all dishes, and like a minister skilled in all tasks in all royal duties. Therefore it is said: “Mindfulness, moreover, has been declared by the Blessed One to be useful everywhere. For what reason? For the mind has mindfulness as its refuge, and mindfulness is for protection and presence. Without mindfulness, there is no uplifting or restraining of the mind.” 63. Skill in the sign means the skill in making the sign of one-pointedness of mind, such as the earth kasina, when it is not yet made; the skill in developing it when it is made; and the skill in protecting it when it is obtained through development. This is what is intended here. 64. And how does one uplift the mind at the time when the mind should be uplifted? When his mind is sluggish due to excessive laxity of energy and so on, then, without developing the three factors such as the tranquility enlightenment factor, he develops the factors such as the investigation of phenomena enlightenment factor. For this was said by the Blessed One: “Just as, bhikkhus, a man wishing to light a small fire, were he to put wet grass there, and put wet cow dung, and put wet wood, and give it water and wind, and cover it with dust— would that man, bhikkhus, be able to light a small fire?” “No, venerable sir.” “Even so, bhikkhus, at the time when the mind is sluggish, it is not the right time for developing the tranquility enlightenment factor; it is not the right time for concentration… it is not the right time for developing the equanimity enlightenment factor. For what reason? For the mind, bhikkhus, is sluggish…” Thus, with these qualities, it is difficult to arouse it. But when, monks, the mind is sluggish, it is the time for cultivating the enlightenment factor of investigation of states, it is the time for cultivating the enlightenment factor of energy, it is the time for cultivating the enlightenment factor of rapture. For what reason? A sluggish mind, monks, is easily aroused by these qualities. Just as, monks, if a man wished to kindle a small fire, he would put in dry grasses, and put in dry cow-dung, and put in dry sticks, and blow with his mouth, and not cover it with ashes, would that man, monks, be able to kindle a small fire? "Yes, venerable sir." Here, the cultivation of the enlightenment factors of investigation of states, etc., should be understood according to their respective nutriment. For it has been said: "There are, monks, wholesome and unwholesome states, blamable and blameless states, inferior and superior states, dark and bright states with their counterparts. Therein, the frequent application of proper attention, this is the nutriment for the arising of the unarisen enlightenment factor of investigation of states, or for the increase, development, cultivation, and perfection of the arisen enlightenment factor of investigation of states." Likewise: "There are, monks, the element of initiative, the element of exertion, the element of perseverance. Therein, the frequent application of proper attention, this is the nutriment for the arising of the unarisen enlightenment factor of energy, or for the increase, development, cultivation, and perfection of the arisen enlightenment factor of energy." Likewise: "There are, monks, states that are the basis for the enlightenment factor of rapture. Therein, the frequent application of proper attention, this is the nutriment for the arising of the unarisen enlightenment factor of rapture, or for the increase, development, cultivation, and perfection of the arisen enlightenment factor of rapture." Then, the attention that proceeds by way of penetrating the specific and common characteristics is called wise attention regarding wholesome states and so forth. The attention that proceeds by way of generating the element of initiative and so forth is called wise attention regarding the element of initiative and so forth. Therein, the element of initiative is called the first energy. The element of exertion is stronger than that because it has emerged from idleness. The element of endeavor is stronger than that because it steps forward from one stage to the next. However, the states that are the basis for the factor of enlightenment of joy are just another name for joy itself. The attention that generates it is also called wise attention. Moreover, seven qualities conduce to the arising of the enlightenment factor of investigation of states: being inquisitive, making the basis clear, bringing the faculties into balance, avoiding foolish persons, associating with wise persons, reflecting on profound knowledge and conduct, and being inclined towards that. Eleven qualities conduce to the arising of the enlightenment factor of energy: reflecting on the fear of states of woe and so forth, seeing the benefits of attaining special worldly and supramundane achievements dependent on energy, reflecting on the path to be traveled, thinking: "The path traversed by Buddhas, Paccekabuddhas, and great disciples must be traversed by me, and it cannot be traversed by one who is lazy," honoring the alms-round by making it of great fruit for the donors, reflecting on the greatness of the Teacher, thinking: "My Teacher praises the undertaking of energy, and his teaching is not to be transgressed; he is of great help to us, and he is honored when honored by practice, not otherwise," reflecting on the greatness of the inheritance, thinking: "The great inheritance, which is the True Dhamma, must be taken by me, and it cannot be taken by one who is lazy," dispelling sloth and torpor by means of the perception of light, attention, changing postures, resorting to open spaces, and so forth, avoiding lazy persons, associating with energetic persons, reflecting on the right exertions, and being inclined towards that. Eleven qualities conduce to the arising of the enlightenment factor of joy: recollection of the Buddha, Dhamma... Sangha... ...virtue...generosity...recollection of deities, recollection of peace, avoidance of rough individuals, association with smooth individuals, reflection on suttas that inspire confidence, and being intent on that. In these ways, by producing these qualities, one cultivates the enlightenment factors of investigation of states and so on. Thus, when the mind should be uplifted, one uplifts the mind. 65. How does one restrain the mind when it should be restrained? When one's mind is agitated due to excessive energy and so on, then one does not cultivate the three [factors] of investigation of states and so on, but cultivates the enlightenment factors of tranquility and so on. For this was said by the Blessed One: "Just as, monks, if a man wished to extinguish a great bonfire, and he were to throw dry grasses into it... and not cover it with earth, would that man, monks, be able to extinguish that great bonfire?" "No, venerable sir." "Even so, monks, when the mind is agitated, it is not the right time for the cultivation of the enlightenment factor of investigation of states; it is not the right time for energy... it is not the right time for the cultivation of the enlightenment factor of joy. For what reason? The agitated mind, monks, is difficult to calm with these qualities. But when, monks, the mind is agitated, it is the right time for the cultivation of the enlightenment factor of tranquility; it is the right time for the cultivation of the enlightenment factor of concentration; it is the right time for the cultivation of the enlightenment factor of equanimity. For what reason? The agitated mind, monks, is easy to calm with these qualities. Just as, monks, if a man wished to extinguish a great bonfire, and he were to throw wet grasses into it... and cover it with earth, would that man, monks, be able to extinguish that great bonfire?" "Yes, venerable sir." (Saṃ. Ni. 5.234) Here too, according to their respective nourishment, p The development of the factors of awakening such as tranquility should be understood. For this was said by the Blessed One – "There is, monks, bodily tranquility, mental tranquility. Therein, frequent wise attention, this is the food for the arising of the not yet arisen factor of awakening, tranquility, or for the increase, growth, development, and perfection of the arisen factor of awakening, tranquility." Similarly, "There is, monks, a sign of calm, a sign of non-distraction. Therein, frequent wise attention, this is the food for the arising of the not yet arisen factor of awakening, concentration, or for the increase, growth, development, and perfection of the arisen factor of awakening, concentration." Similarly, "There are, monks, states that are the basis for the factor of awakening, equanimity. Therein, frequent wise attention, this is the food for the arising of the not yet arisen factor of awakening, equanimity, or for the increase, growth, development, and perfection of the arisen factor of awakening, equanimity."