Translated by John Ireland
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"Bhikkhus, whatsoever bhikkhus possess moral virtue, possess concentration, possess wisdom, possess liberation, possess the knowledge and insight of liberation — the [mere] seeing of those bhikkhus is of great profit, I say. To hear about those bhikkhus... to approach those bhikkhus... to associate with those bhikkhus... to remember those bhikkhus... to imitate those bhikkhus in going forth [into homelessness] is of great profit, I say. For what reason? On hearing the Dhamma[80] of such bhikkhus one lives secluded with a twofold seclusion, of body and mind. Living thus secluded one remembers the Dhamma and reflects upon it.
"At whatever time, bhikkhus, a bhikkhu living thus secluded remembers and reflects upon the Dhamma, at that time the enlightenment factor[81] of mindfulness is aroused in that bhikkhu. At whatever time a bhikkhu develops the enlightenment factor of mindfulness, at that time that bhikkhu's development of it comes to perfection. He living mindful thus, considers with wisdom and investigates the Dhamma and undertakes an inquiry into it.
"At whatever time, bhikkhus, a bhikkhu, living thus mindful, considers with wisdom, investigates and undertakes an inquiry into the Dhamma, at that time the enlightenment factor of reality-investigation[82] is aroused in that bhikkhu. At whatever time a bhikkhu develops the enlightenment factor of reality-investigation, at that time that bhikkhu's development of it comes to perfection. In him, considering with wisdom, investigating and undertaking an inquiry into the Dhamma, tireless energy is aroused.
"At whatever time... tireless energy is aroused, at that time the enlightenment factor of energy is aroused in that bhikkhu. At whatever time a bhikkhu develops the enlightenment factor of energy, at that time that bhikkhu's development of it comes to perfection. In one who has energy aroused non-carnal joy arises.
"At whatever time, in one who has energy aroused non-carnal joy arises, at that time the enlightenment factor of joy is aroused in that bhikkhu. At whatever time a bhikkhu develops the enlightenment factor of joy, at that time that bhikkhu's development of it comes to perfection. In one who is joyful body and mind are tranquilized.
"At whatever time... body and mind are tranquilized, at that time the enlightenment factor of tranquility is aroused in that bhikkhu. At whatever time a bhikkhu develops the enlightenment factor of tranquility, at that time that bhikkhu's development of it comes to perfection. One who has tranquility of body is blissful; in one who is blissful the mind is concentrated.
"At whatever time... the mind is concentrated, at that time the enlightenment factor of concentration is aroused in that bhikkhu. At whatever time a bhikkhu develops the enlightenment factor of concentration at that time that bhikkhu's development of it comes to perfection. On his mind thus concentrated he looks with perfect equanimity.
"At whatever time, bhikkhus, a bhikkhu looks with perfect equanimity on mind thus concentrated, at that time the enlightenment factor of equanimity is aroused in that bhikkhu. At whatever time a bhikkhu develops the enlightenment factor of equanimity, at that time that bhikkhu's development of it comes to perfection.
"By developing the seven enlightenment factors and seriously practicing them thus, seven fruits, seven benefits are certain. What seven fruits, what seven benefits?
"One attains final knowledge (aññaa) here and now prior [to one's death]; if one does not attain final knowledge here and now prior [to one's death], then one attains it at the time of death; if one does not attain final knowledge here and now... nor at the time of death, then by the destruction of the five lower fetters[83] one attains final deliverance early [in one's next existence]; if one does not attain final knowledge here and now... nor... early [in one's next existence], then by the destruction of the five lower fetters one attains final deliverance late [in one's next existence]; if one does not attain final knowledge here and now... nor... late [in one's next existence], then by the destruction of the five lower fetters one attains final deliverance without [much] effort; if one does not attain final knowledge here and now... nor... without [much] effort, then by the destruction of the five lower fetters one attains final deliverance with [some] effort; if one does not attain final knowledge here and now... nor... with [some] effort, then by the destruction of the five lower fetters one goes up-stream, bound for the highest gods.[84]
"By developing the seven enlightenment factors and seriously practicing them thus, these seven benefits are certain."
Notes
80. "Dhamma" is a word of several meanings. Here besides meaning "the teaching of...," it could also mean: "the virtuous nature or conduct of...," "the (inspiring) ideal of those bhikkhus." All these meanings of the term "dhamma" may be taken into consideration.
81. These seven factors of enlightenment (satta-bojjhanga): mindfulness, reality-investigation (see following note), energy, joy, tranquility, concentration and equanimity, are, according to SN 46. 5, so called because "they lead to enlightenment" (bodhaaya sa.mvattanti), or else they are the constituent factors (a.nga) of enlightenment (bodhi) itself.
82. Dhamma-vicaya. The term dhamma here does not refer to the Buddha's Teaching, but to the mental and physical phenomena (dhammaa) presented to the mind in their real nature (i.e., without emotional coloring, likes and dislikes, etc.) through the cultivation of mindfulness.
83. Orambhaagiya-sa.myojana: the five fetters belonging to the lower, the sensual realms of existence, these being:
- Sakkaaya-di.t.thi — views about the "existing group" of mental and physical phenomena (i.e., the five aggregates), that they constitute a "self" or a "person" or an "ego" thought of as being permanent or existing in unbroken continuity from the past into the future;
Vicikicchaa — wavering doubt;
Siilabbata-paraamaasa — holding to habits and customs, mere external observances, thinking they will bring release of themselves;
Kaamaraaga — sensual passions and attachments;
Vyaapaada — ill-will, aversion.
84. Akani.t.thaagaamii: bound for the gods (devaa) of the highest of the Pure Abodes. This is the lowest of the five types of anaagaamii who, starting from the lowest, has to work his way through all five Pure Abodes before attaining final deliverance.