5.4 The Section about the Steps towards Awakening1 - Bojjhaṅgapabbaṃ
Puna ca paraṃ, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, at another time a meditator abides contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
sattasu Bojjhaṅgesu.
in the seven steps towards awakening.
Kathañ-ca, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
“Mendicants, how does a meditator abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
sattasu Bojjhaṅgesu?
regarding the seven steps towards awakening?
5.4.1 Mindfulness2&3
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ Satisambojjhaṅgaṃ
Mendicants, here a meditator exists with the mindfulness step toward awakening in themselves
“atthi me ajjhattaṃ Satisambojjhaṅgo” ti pajānāti;
clearly knowing “there is the mindfulness step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Satisambojjhaṅgaṃ
not having the mindfulness step toward awakening in themselves
“natthi me ajjhattaṃ Satisambojjhaṅgo” ti pajānāti.
they clearly know “there is no mindfulness step toward awakening in me.”
Yathā ca anuppannassa Satisambojjhaṅgassa uppādo hoti tañ-ca pajānāti,
How there is an arising of mindfulness as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Satisambojjhaṅgassa bhāvanāya pāripūrī hoti,tañ-ca pajānāti.
and how there is fulfilment in developing mindfulness as a step toward awakening that has arisen, that they also clearly know.
5.4.2 Investigation of the Dhamma4&5
Santaṃ vā ajjhattaṃ Dhammavicayasambojjhaṅgaṃ
Exists with the investigation of dhamma step toward awakening in themselves
“atthi me ajjhattaṃ Dhammavicayasambojjhaṅgo” ti pajānāti;
clearly knowing “there is the investigation of the dhamma step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Dhammavicayasambojjhaṅgaṃ
not having the investigation of the dhamma step toward awakening in themselves
“natthi me ajjhattaṃ Dhammavicayasambojjhaṅgo” ti pajānāti.
they clearly know “there is no investigation of the dhamma step toward awakening in me.”
Yathā ca anuppannassa Dhammavicayasambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of investigation of the dhamma as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing investigation of the dhamma as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.3 Energy6&7
Santaṃ vā ajjhattaṃ Viriyasambojjhaṅgaṃ
Exists with the energy step toward awakening in themselves
“atthi me ajjhattaṃ Viriyasambojjhaṅgo” ti pajānāti;
clearly knowing “there is the energy step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Viriyasambojjhaṅgaṃ
not having the energy step toward awakening in themselves
“natthi me ajjhattaṃ Viriyasambojjhaṅgo” ti pajānāti.
they clearly know “there is no energy step toward awakening in me.”
Yathā ca anuppannassa Viriyasambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of energy as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Viriyasambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing energy as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.4 Joy8&9
Santaṃ vā ajjhattaṃ Pītisambojjhaṅgaṃ
Exists with the joy step toward awakening in themselves
“atthi me ajjhattaṃ Pītisambojjhaṅgo” ti pajānāti;
clearly knowing “there is the joy step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Pītisambojjhaṅgaṃ
not having the joy step toward awakening in themselves
“natthi me ajjhattaṃ Pītisambojjhaṅgo” ti pajānāti.
they clearly know “there is no joy step toward awakening in me.”
Yathā ca anuppannassa Pītisambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of joy as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Pītisambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing joy as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.5 Serenity10&11
Santaṃ vā ajjhattaṃ Passaddhisambojjhaṅgaṃ
Exists with the serenity step toward awakening in themselves
“atthi me ajjhattaṃ Passaddhisambojjhaṅgo” ti pajānāti;
clearly knowing “there is the serenity step toward awakening in me.” or
asantaṃ vā ajjhattaṃ Passaddhisambojjhaṅgaṃ
not having the serenity step toward awakening in themselves
“natthi me ajjhattaṃ Passaddhisambojjhaṅgo” ti pajānāti.
they clearly know “there is no serenity step toward awakening in me.”
Yathā ca anuppannassa Passaddhisambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of serenity as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti-
and how there is fulfilment in developing serenity as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.6 Concentration12&13
Santaṃ vā ajjhattaṃ Samādhisambojjhaṅgaṃ
Exists with the concentration step toward awakening in themselves
“atthi me ajjhattaṃ Samādhisambojjhaṅgo” ti pajānāti;
clearly knowing “there is the concentration step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Samādhisambojjhaṅgaṃ
not having the concentration step toward awakening in themselves
“natthi me ajjhattaṃ Samādhisambojjhaṅgo” ti pajānāti.
they clearly know “there is no concentration step toward awakening in me.”
Yathā ca anuppannassa Samādhisambojjhagassa uppādo hoti tañ-ca pajānāti.
How there is an arising of concentration as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing concentration as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.7 Equanimity14&15
Santaṃ vā ajjhattaṃ Upekkhāsambojjhaṅgaṃ
Exists with the equanimity step toward awakening in themselves
“atthi me ajjhattaṃ Upekkhāsambojjhaṅgo” ti pajānāti;
clearly knowing “there is the equanimity step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Upekkhāsambojjhaṅgaṃ
not having the equanimity step toward awakening in themselves
“natthi me ajjhattaṃ Upekkhāsambojjhaṅgo” ti pajānāti.
they clearly know “there is no equanimity step toward awakening in me.”
Yathā ca anuppannassa Upekkhāsambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of equanimity as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing equanimity as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.8 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
You should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls ,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world.
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati, sattasu Bojjhaṅgesu.
Mendicants, it is a meditator who abides contemplating mental phenomena just so regarding the seven factors of awakening.
Puna ca paraṃ, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
Mendicants, at another time a meditator abides contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
sattasu Bojjhaṅgesu.
in the seven steps towards awakening.
Kathañ-ca, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati,
“Mendicants, how does a meditator abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as mental phenomena,
sattasu Bojjhaṅgesu?
regarding the seven steps towards awakening?
5.4.1 Mindfulness2&3
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ Satisambojjhaṅgaṃ
Mendicants, here a meditator exists with the mindfulness step toward awakening in themselves
“atthi me ajjhattaṃ Satisambojjhaṅgo” ti pajānāti;
clearly knowing “there is the mindfulness step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Satisambojjhaṅgaṃ
not having the mindfulness step toward awakening in themselves
“natthi me ajjhattaṃ Satisambojjhaṅgo” ti pajānāti.
they clearly know “there is no mindfulness step toward awakening in me.”
Yathā ca anuppannassa Satisambojjhaṅgassa uppādo hoti tañ-ca pajānāti,
How there is an arising of mindfulness as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Satisambojjhaṅgassa bhāvanāya pāripūrī hoti,tañ-ca pajānāti.
and how there is fulfilment in developing mindfulness as a step toward awakening that has arisen, that they also clearly know.
5.4.2 Investigation of the Dhamma4&5
Santaṃ vā ajjhattaṃ Dhammavicayasambojjhaṅgaṃ
Exists with the investigation of dhamma step toward awakening in themselves
“atthi me ajjhattaṃ Dhammavicayasambojjhaṅgo” ti pajānāti;
clearly knowing “there is the investigation of the dhamma step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Dhammavicayasambojjhaṅgaṃ
not having the investigation of the dhamma step toward awakening in themselves
“natthi me ajjhattaṃ Dhammavicayasambojjhaṅgo” ti pajānāti.
they clearly know “there is no investigation of the dhamma step toward awakening in me.”
Yathā ca anuppannassa Dhammavicayasambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of investigation of the dhamma as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing investigation of the dhamma as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.3 Energy6&7
Santaṃ vā ajjhattaṃ Viriyasambojjhaṅgaṃ
Exists with the energy step toward awakening in themselves
“atthi me ajjhattaṃ Viriyasambojjhaṅgo” ti pajānāti;
clearly knowing “there is the energy step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Viriyasambojjhaṅgaṃ
not having the energy step toward awakening in themselves
“natthi me ajjhattaṃ Viriyasambojjhaṅgo” ti pajānāti.
they clearly know “there is no energy step toward awakening in me.”
Yathā ca anuppannassa Viriyasambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of energy as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Viriyasambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing energy as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.4 Joy8&9
Santaṃ vā ajjhattaṃ Pītisambojjhaṅgaṃ
Exists with the joy step toward awakening in themselves
“atthi me ajjhattaṃ Pītisambojjhaṅgo” ti pajānāti;
clearly knowing “there is the joy step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Pītisambojjhaṅgaṃ
not having the joy step toward awakening in themselves
“natthi me ajjhattaṃ Pītisambojjhaṅgo” ti pajānāti.
they clearly know “there is no joy step toward awakening in me.”
Yathā ca anuppannassa Pītisambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of joy as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Pītisambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing joy as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.5 Serenity10&11
Santaṃ vā ajjhattaṃ Passaddhisambojjhaṅgaṃ
Exists with the serenity step toward awakening in themselves
“atthi me ajjhattaṃ Passaddhisambojjhaṅgo” ti pajānāti;
clearly knowing “there is the serenity step toward awakening in me.” or
asantaṃ vā ajjhattaṃ Passaddhisambojjhaṅgaṃ
not having the serenity step toward awakening in themselves
“natthi me ajjhattaṃ Passaddhisambojjhaṅgo” ti pajānāti.
they clearly know “there is no serenity step toward awakening in me.”
Yathā ca anuppannassa Passaddhisambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of serenity as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti-
and how there is fulfilment in developing serenity as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.6 Concentration12&13
Santaṃ vā ajjhattaṃ Samādhisambojjhaṅgaṃ
Exists with the concentration step toward awakening in themselves
“atthi me ajjhattaṃ Samādhisambojjhaṅgo” ti pajānāti;
clearly knowing “there is the concentration step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Samādhisambojjhaṅgaṃ
not having the concentration step toward awakening in themselves
“natthi me ajjhattaṃ Samādhisambojjhaṅgo” ti pajānāti.
they clearly know “there is no concentration step toward awakening in me.”
Yathā ca anuppannassa Samādhisambojjhagassa uppādo hoti tañ-ca pajānāti.
How there is an arising of concentration as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing concentration as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.7 Equanimity14&15
Santaṃ vā ajjhattaṃ Upekkhāsambojjhaṅgaṃ
Exists with the equanimity step toward awakening in themselves
“atthi me ajjhattaṃ Upekkhāsambojjhaṅgo” ti pajānāti;
clearly knowing “there is the equanimity step toward awakening in me;” or
asantaṃ vā ajjhattaṃ Upekkhāsambojjhaṅgaṃ
not having the equanimity step toward awakening in themselves
“natthi me ajjhattaṃ Upekkhāsambojjhaṅgo” ti pajānāti.
they clearly know “there is no equanimity step toward awakening in me.”
Yathā ca anuppannassa Upekkhāsambojjhaṅgassa uppādo hoti tañ-ca pajānāti;
How there is an arising of equanimity as a step toward awakening that has not arisen, that they clearly know;
yathā ca uppannassa Upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti,
and how there is fulfilment in developing equanimity as a step toward awakening that has arisen,
tañ-ca pajānāti.
that they also clearly know.
5.4.8 Insight Refrain
Iti ajjhattaṃ vā dhammesu Dhammānupassī viharati,
You should also abide contemplating mental phenomena regarding yourselves (internally,) or
bahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding others (externally,) or
ajjhattabahiddhā vā dhammesu Dhammānupassī viharati,
abide contemplating mental phenomena regarding yourselves (internally,) and others (externally,) or
samudayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination regarding the mental phenomena, or
vayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of cessation regarding the mind, or
samudayavayadhammānupassī vā dhammesu viharati,
abide contemplating qualities of origination, and cessation regarding the mental phenomena,
“atthi dhammā” ti vā panassa sati paccupaṭṭhitā hoti
or else mindfulness is that “there are phenomena which rises and falls ,” is present
yāvad-eva ñāṇamattāya patissatimattāya,
For the purpose of fully developing knowledge and mindfulness,
anissito ca viharati, na ca kiñci loke upādiyati.
abide not dependent on or grasping for something in the world.
Evam-pi kho, bhikkhave, bhikkhu dhammesu Dhammānupassī viharati, sattasu Bojjhaṅgesu.
Mendicants, it is a meditator who abides contemplating mental phenomena just so regarding the seven factors of awakening.
Bojjhaṅgapabbaṃ Niṭṭhitaṃ
The End of the Section about the Factors of Awakening
The End of the Section about the Factors of Awakening
1
The opening verses of the Madhya Āgama version of the maha-satipatthana sutta mention that “Whatever Ones-Thus-Come there were... There will be... and I, the current Thus-Come-One, that do not cling to complete right enlightenment, all have cut the five hindrances which pollute the mind and weaken wisdom, established the mind and rightly abide in the four foundations of mindfulness, practised the seven limbs of awakening and realised enlightenment, the unsurpassed right and perfect enlightenment.” Translated from the Chinese by NJ Smith, 10/2001. See also The Ānāpānasati sutta MN118, relates the four satipaṭṭhānas to each factor of awakening, and footnotes 118; 120; 122; 125; 126; 128; & 130.
2
The Ahara Sutta SN46.51, mention the appropriate attention upon mental qualities that are virtuous, & pure; and straight views are food for the development, and increase of mindfulness.
3
The Ānāpānasati Sutta MN118 says; “Mendicants, how are the four foundations used in reference cultivated? And how when practised frequently, do they accomplish the seven steps towards awakening?Mendicants,on whatever occasion a meditator abides contemplating the body as just a body, They abide contemplating feelings as just sensations, They abide contemplating mind as just the mental qualities, They abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as just mental phenomena, devoting themselves to discriminating mindfulness, having setaside covetousness and melancholy in regards to the world (themselves), on that occasion mindfulness is established and they are not absent minded.
So mendicants, on whatever occasion a meditators mindfulness has been established and they are not absent minded, on that occasion the step to awakening of mindfulness is firm for that meditator, at that time the meditator is cultivating the step towards awakening of mindfulness, so on that occasion the meditators step towards awakening of mindfulness increases, and moves towards fulfilment.”
4
Saṃyutta 46.51 Ahara Sutta, mention the appropriate attention upon mental qualities that are skilful & unskilful, blameworthy & blameless, gross & refined, siding with darkness & with light, are food for the development, and increase of analysis of qualities.
5
The Ānāpānasati Sutta MN118 says; “They abide mindfully in this way, examining the phenomenon (which rise & fall) with discernment, examining and beginning deep investigation into the object, so mendicants, on whatever occasion a meditator abides mindfully in this way examining the phenomena (which rise & fall) with discernment, examining and entering into the object with deep investigation, and on that occasion the step to awakening of investigation into reality is firm for that meditator, at that time the meditator is cultivating the step towards awakening of investigation into reality, so on that occasion the meditators step towards awakening of investigation into reality increases, and moves towards fulfilment.”
6
The Ahara Sutta SN46.51, mention the appropriate attention upon the potential for effort, the potential for exertion, the potential for striving is food for the development, and increase of energy.
7
The Ānāpānasati Sutta MN118 says; “For those who are examining the phenomenon (which rise and fall) with discernment, examining and entering the object with deep investigation, there is a taking up of firm energy, so mendicants, on whatever occasion a meditator examines phenomenon (which rise and fall) with discernment, examining and entering into the object with deep investigation, and on that occasion the step to awakening of energy is firm for that meditator, at that time the meditator is cultivating the step towards awakening of energy, so on that occasion the meditators step towards awakening of energy increases, and moves towards fulfilment.”
8
The Ahara Sutta SN46.51, mention the appropriate attention upon mental qualities that act as a foothold for joy are food for the development, and increase of joy, however, no mention of what these qualities are specifically within this context are present, although it can be inferred that they are related to the preceding steps or factors to awakening.
9
The Ānāpānasati Sutta MN118 says; “For one who has firm energy, spiritual joy arises, so mendicants, on whatever occasion a meditator has firm energy, spiritual joy arises, and on that occasion the step to awakening of joy is firm for that meditator, at that time the meditator is cultivating the step towards awakening of joy, so on that occasion the meditators step towards awakening of joy increases, and moves towards fulfilment.”
10
The Ahara Sutta SN46.51, mention the appropriate attention upon certain kinds of physical & mental serenity is food for the development, and increase of serenity.
11
The Ānāpānasati Sutta MN118 says; “For one who has a joyful mind, the body becomes tranquil, and the mind becomes calm, so mendicants, on whatever occasion a meditator has a joyful mind, the body becomes tranquil, and the mind is calm, and on that occasion the step to awakening of serenity is firm for that meditator, at that time the meditator is cultivating the step towards awakening of serenity, so on that occasion the meditators step towards awakening of serenity increases, and moves towards fulfilment.”
12
The Ahara Sutta SN46.51, mention the appropriate attention upon themes for calm, themes for non-distraction, and the four frames of reference, are the food for the development, and increase of concentration.
13
The Ānāpānasati Sutta MN118 says; “For one who has a tranquil body, and a happy mind, they become concentrated, so mendicants, on whatever occasion a meditator has a tranquil body, and a happy mind, they become concentrated, and on that occasion the step to awakening of concentration is firm for that meditator, at that time the meditator is cultivating the step towards awakening of concentration, so on that occasion the meditators step towards awakening of concentration increases, and moves towards fulfilment.”
14
The Ahara Sutta SN46.51, mention the appropriate attention upon mental qualities that act as a foothold for equanimity are food for the development and increase of equanimity, however, no mention of what these qualities are specifically within this context are present, although it can be inferred that they are related to the preceding steps or factors to awakening.
15
The Ānāpānasati Sutta MN118 says; “Those with a well-composed mind in this way, they become equanimous, so mendicants, on whatever occasion a meditator has a well-composed mind in this way, they become equanimous, and on that occasion the step to awakening of equanimity is firm for that meditator, at that time the meditator is cultivating the step towards awakening of equanimity, so on that occasion the meditators step towards awakening of equanimity increases, and moves towards fulfilment.”
The opening verses of the Madhya Āgama version of the maha-satipatthana sutta mention that “Whatever Ones-Thus-Come there were... There will be... and I, the current Thus-Come-One, that do not cling to complete right enlightenment, all have cut the five hindrances which pollute the mind and weaken wisdom, established the mind and rightly abide in the four foundations of mindfulness, practised the seven limbs of awakening and realised enlightenment, the unsurpassed right and perfect enlightenment.” Translated from the Chinese by NJ Smith, 10/2001. See also The Ānāpānasati sutta MN118, relates the four satipaṭṭhānas to each factor of awakening, and footnotes 118; 120; 122; 125; 126; 128; & 130.
2
The Ahara Sutta SN46.51, mention the appropriate attention upon mental qualities that are virtuous, & pure; and straight views are food for the development, and increase of mindfulness.
3
The Ānāpānasati Sutta MN118 says; “Mendicants, how are the four foundations used in reference cultivated? And how when practised frequently, do they accomplish the seven steps towards awakening?Mendicants,on whatever occasion a meditator abides contemplating the body as just a body, They abide contemplating feelings as just sensations, They abide contemplating mind as just the mental qualities, They abide contemplating (either external or internal) phenomena that arises, stay and pass away in the mind as just mental phenomena, devoting themselves to discriminating mindfulness, having setaside covetousness and melancholy in regards to the world (themselves), on that occasion mindfulness is established and they are not absent minded.
So mendicants, on whatever occasion a meditators mindfulness has been established and they are not absent minded, on that occasion the step to awakening of mindfulness is firm for that meditator, at that time the meditator is cultivating the step towards awakening of mindfulness, so on that occasion the meditators step towards awakening of mindfulness increases, and moves towards fulfilment.”
4
Saṃyutta 46.51 Ahara Sutta, mention the appropriate attention upon mental qualities that are skilful & unskilful, blameworthy & blameless, gross & refined, siding with darkness & with light, are food for the development, and increase of analysis of qualities.
5
The Ānāpānasati Sutta MN118 says; “They abide mindfully in this way, examining the phenomenon (which rise & fall) with discernment, examining and beginning deep investigation into the object, so mendicants, on whatever occasion a meditator abides mindfully in this way examining the phenomena (which rise & fall) with discernment, examining and entering into the object with deep investigation, and on that occasion the step to awakening of investigation into reality is firm for that meditator, at that time the meditator is cultivating the step towards awakening of investigation into reality, so on that occasion the meditators step towards awakening of investigation into reality increases, and moves towards fulfilment.”
6
The Ahara Sutta SN46.51, mention the appropriate attention upon the potential for effort, the potential for exertion, the potential for striving is food for the development, and increase of energy.
7
The Ānāpānasati Sutta MN118 says; “For those who are examining the phenomenon (which rise and fall) with discernment, examining and entering the object with deep investigation, there is a taking up of firm energy, so mendicants, on whatever occasion a meditator examines phenomenon (which rise and fall) with discernment, examining and entering into the object with deep investigation, and on that occasion the step to awakening of energy is firm for that meditator, at that time the meditator is cultivating the step towards awakening of energy, so on that occasion the meditators step towards awakening of energy increases, and moves towards fulfilment.”
8
The Ahara Sutta SN46.51, mention the appropriate attention upon mental qualities that act as a foothold for joy are food for the development, and increase of joy, however, no mention of what these qualities are specifically within this context are present, although it can be inferred that they are related to the preceding steps or factors to awakening.
9
The Ānāpānasati Sutta MN118 says; “For one who has firm energy, spiritual joy arises, so mendicants, on whatever occasion a meditator has firm energy, spiritual joy arises, and on that occasion the step to awakening of joy is firm for that meditator, at that time the meditator is cultivating the step towards awakening of joy, so on that occasion the meditators step towards awakening of joy increases, and moves towards fulfilment.”
10
The Ahara Sutta SN46.51, mention the appropriate attention upon certain kinds of physical & mental serenity is food for the development, and increase of serenity.
11
The Ānāpānasati Sutta MN118 says; “For one who has a joyful mind, the body becomes tranquil, and the mind becomes calm, so mendicants, on whatever occasion a meditator has a joyful mind, the body becomes tranquil, and the mind is calm, and on that occasion the step to awakening of serenity is firm for that meditator, at that time the meditator is cultivating the step towards awakening of serenity, so on that occasion the meditators step towards awakening of serenity increases, and moves towards fulfilment.”
12
The Ahara Sutta SN46.51, mention the appropriate attention upon themes for calm, themes for non-distraction, and the four frames of reference, are the food for the development, and increase of concentration.
13
The Ānāpānasati Sutta MN118 says; “For one who has a tranquil body, and a happy mind, they become concentrated, so mendicants, on whatever occasion a meditator has a tranquil body, and a happy mind, they become concentrated, and on that occasion the step to awakening of concentration is firm for that meditator, at that time the meditator is cultivating the step towards awakening of concentration, so on that occasion the meditators step towards awakening of concentration increases, and moves towards fulfilment.”
14
The Ahara Sutta SN46.51, mention the appropriate attention upon mental qualities that act as a foothold for equanimity are food for the development and increase of equanimity, however, no mention of what these qualities are specifically within this context are present, although it can be inferred that they are related to the preceding steps or factors to awakening.
15
The Ānāpānasati Sutta MN118 says; “Those with a well-composed mind in this way, they become equanimous, so mendicants, on whatever occasion a meditator has a well-composed mind in this way, they become equanimous, and on that occasion the step to awakening of equanimity is firm for that meditator, at that time the meditator is cultivating the step towards awakening of equanimity, so on that occasion the meditators step towards awakening of equanimity increases, and moves towards fulfilment.”
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