1.
The Chapter of the Mountain
1.
The Discourse on the Himalayas
182. At Sāvatthī. "Just as, monks, serpents, in dependence on the Himalaya, the king of mountains, increase their bodies and gain power; they, having increased their bodies there and gained power, descend into small pools; having descended into small pools, they descend into large pools; having descended into large pools, they descend into rivulets; having descended into rivulets, they descend into great rivers; having descended into great rivers, they descend into the great ocean; there they attain greatness and expansion in body; just so, monks, a monk, in dependence on morality, established upon morality, developing the seven factors of enlightenment, cultivating the seven factors of enlightenment, attains greatness and expansion in mental states. And how, monks, does a monk, in dependence on morality, established upon morality, developing the seven factors of enlightenment, cultivating the seven factors of enlightenment, attain greatness and expansion in mental states? Here, monks, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release; he develops the enlightenment factor of investigation of phenomena... etc. he develops the enlightenment factor of energy, etc. he develops the enlightenment factor of rapture, etc. he develops the enlightenment factor of tranquillity, etc. he develops the enlightenment factor of concentration, etc. He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus, monks, a monk, in dependence on morality, established upon morality, developing the seven factors of enlightenment, cultivating the seven factors of enlightenment, attains greatness and expansion in mental states." The first.
2.
The Discourse on the Body
183. At Sāvatthī. "Just as, monks, this body is sustained by nutriment, remains dependent on nutriment, and without nutriment does not remain; just so, monks, the five mental hindrances are sustained by nutriment, remain dependent on nutriment, and without nutriment do not remain.
"And what, monks, is the nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire? There is, monks, the sign of the beautiful. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen sensual desire, or for the increase and expansion of arisen sensual desire.
"And what, monks, is the nutriment for the arising of unarisen anger, or for the increase and expansion of arisen anger? There is, monks, the sign of aversion. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen anger, or for the increase and expansion of arisen anger.
"And what, monks, is the nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor? There is, monks, discontent, weariness, yawning, drowsiness after a meal, and sluggishness of mind. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen sloth and torpor, or for the increase and expansion of arisen sloth and torpor.
"And what, monks, is the nutriment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse? There is, monks, non-appeasement of mind. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen restlessness and remorse, or for the increase and expansion of arisen restlessness and remorse.
"And what, monks, is the nutriment for the arising of unarisen sceptical doubt, or for the increase and expansion of arisen sceptical doubt? There are, monks, mental states that are grounds for sceptical doubt. Frequently giving unwise attention to it - this is the nutriment for the arising of unarisen sceptical doubt, or for the increase and expansion of arisen sceptical doubt.
"Just as, monks, this body is sustained by nutriment, remains dependent on nutriment, and without nutriment does not remain; just so, monks, these five mental hindrances are sustained by nutriment, remain dependent on nutriment, and without nutriment do not remain.
"Just as, monks, this body is sustained by nutriment, remains dependent on nutriment, and without nutriment does not remain; just so, monks, the seven factors of enlightenment are sustained by nutriment, remain dependent on nutriment, and without nutriment do not remain.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of mindfulness, or for the fulfilment through development of the arisen enlightenment factor of mindfulness? There are, monks, mental states that are grounds for the enlightenment factor of mindfulness. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of mindfulness, or for the fulfilment through development of the arisen enlightenment factor of mindfulness.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of investigation of phenomena, or for the fulfilment through development of the arisen enlightenment factor of investigation of phenomena? There are, monks, wholesome and unwholesome mental states, blameable and unblameable mental states, inferior and superior mental states, mental states with dark and bright counterparts. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of investigation of phenomena, or for the fulfilment through development of the arisen enlightenment factor of investigation of phenomena.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of energy, or for the fulfilment through development of the arisen enlightenment factor of energy? There is, monks, the element of instigation, the element of persistence, the element of exertion. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of energy, or for the fulfilment through development of the arisen enlightenment factor of energy.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of rapture, or for the fulfilment through development of the arisen enlightenment factor of rapture? There are, monks, mental states that are the basis for the enlightenment factor of rapture. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of rapture, or for the fulfilment through development of the arisen enlightenment factor of rapture.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of tranquillity, or for the fulfilment through development of the arisen enlightenment factor of tranquillity? There is, monks, tranquillity of body, tranquillity of consciousness. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of tranquillity, or for the fulfilment through development of the arisen enlightenment factor of tranquillity.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of concentration, or for the fulfilment through development of the arisen enlightenment factor of concentration? There is, monks, the sign of serenity, the sign of non-distraction. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of concentration, or for the fulfilment through development of the arisen enlightenment factor of concentration.
"And what, monks, is the nutriment for the arising of the unarisen enlightenment factor of equanimity, or for the fulfilment through development of the arisen enlightenment factor of equanimity? There are, monks, mental states that are the basis for the enlightenment factor of equanimity. Frequently giving wise attention to them - this is the nutriment for the arising of the unarisen enlightenment factor of equanimity, or for the fulfilment through development of the arisen enlightenment factor of equanimity.
"Just as, monks, this body is sustained by nutriment, remains dependent on nutriment, and without nutriment does not remain; just so, monks, these seven factors of enlightenment are sustained by nutriment, remain dependent on nutriment, and without nutriment do not remain." The second.
3.
The Discourse on Morality
184. "Those monks, monks, who are accomplished in morality, accomplished in concentration, accomplished in knowledge, accomplished in liberation, accomplished in the knowledge and vision of liberation - seeing those monks, monks, I say is of great benefit; hearing about those monks, monks, I say is of great benefit; approaching those monks, monks, I say is of great benefit; attending on those monks, monks, I say is of great benefit; recollecting those monks, monks, I say is of great benefit; going forth following those monks, monks, I say is of great benefit. What is the reason for this? Having heard the Teaching from such monks, monks, one dwells withdrawn by twofold seclusion - bodily seclusion and mental seclusion. He, dwelling thus withdrawn, recollects that Teaching and reflects upon it.
"At the time, monks, when a monk dwelling thus withdrawn recollects that Teaching and reflects upon it, at that time the enlightenment factor of mindfulness is aroused in the monk; at that time the monk develops the enlightenment factor of mindfulness; at that time the enlightenment factor of mindfulness goes to fulfilment through development for the monk. He, dwelling thus mindful, investigates that Teaching with wisdom, examines it, and commits to thorough inquiry.
"At the time, monks, when a monk dwelling thus mindful investigates that Teaching with wisdom, examines it, and commits to thorough inquiry, at that time the enlightenment factor of investigation of phenomena is aroused in the monk; at that time the monk develops the enlightenment factor of investigation of phenomena; at that time the enlightenment factor of investigation of phenomena goes to fulfilment through development for the monk. For him, investigating that Teaching with wisdom, examining it, committing to thorough inquiry, energy is aroused and unsluggish.
"At the time, monks, when for a monk investigating that Teaching with wisdom, examining it, committing to thorough inquiry, energy is aroused and unsluggish, at that time the enlightenment factor of energy is aroused in the monk; at that time the monk develops the enlightenment factor of energy; at that time the enlightenment factor of energy goes to fulfilment through development for the monk. For one with aroused energy, spiritual rapture arises.
"At the time, monks, when for a monk with aroused energy spiritual rapture arises, at that time the enlightenment factor of rapture is aroused in the monk; at that time the monk develops the enlightenment factor of rapture; at that time the enlightenment factor of rapture goes to fulfilment through development for the monk. For one whose mind is filled with rapture, the body becomes calm and the mind becomes calm.
"At the time, monks, when for a monk whose mind is filled with rapture the body becomes calm and the mind becomes calm, at that time the enlightenment factor of tranquillity is aroused in the monk; at that time the monk develops the enlightenment factor of tranquillity; at that time the enlightenment factor of tranquillity goes to fulfilment through development for the monk. For one whose body is calm, who is happy, the mind becomes concentrated.
"At the time, monks, when for a monk whose body is calm, who is happy, the mind becomes concentrated, at that time the enlightenment factor of concentration is aroused in the monk; at that time the monk develops the enlightenment factor of concentration; at that time the enlightenment factor of concentration goes to fulfilment through development for the monk. He becomes one who thoroughly looks on with equanimity at the mind thus concentrated.
"At the time, monks, when a monk becomes one who thoroughly looks on with equanimity at the mind thus concentrated, at that time the enlightenment factor of equanimity is aroused in the monk; at that time the monk develops the enlightenment factor of equanimity; at that time the enlightenment factor of equanimity goes to fulfilment through development for the monk.
"When the seven enlightenment factors have been thus developed, monks, when they have been thus cultivated, seven fruits and seven benefits are to be expected. What are the seven fruits and seven benefits? He attains final liberating knowledge early in this very life. If he does not attain final liberating knowledge early in this very life, then he attains final liberating knowledge at the time of death. If he does not attain final liberating knowledge early in this very life, if he does not attain final liberating knowledge at the time of death, then with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna in the interval. If he does not attain final liberating knowledge early in this very life, if he does not attain final liberating knowledge at the time of death, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna in the interval, then with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna after the interval. If he does not attain final liberating knowledge early in this very life, if he does not attain final liberating knowledge at the time of death, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna in the interval, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna after the interval, then with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna without exertion. If he does not attain final liberating knowledge early in this very life, if he does not attain final liberating knowledge at the time of death, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna in the interval, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna after the interval, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna without exertion, then with the utter elimination of the five lower mental fetters he becomes an attainer of final nibbāna through exertion. If he does not attain final liberating knowledge early in this very life, if he does not attain final liberating knowledge at the time of death, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna in the interval, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna after the interval, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna without exertion, if with the utter elimination of the five lower mental fetters he does not become an attainer of final nibbāna through exertion, then with the utter elimination of the five lower mental fetters he becomes an upstream-goer heading toward the Akaniṭṭha realm. When the seven factors of enlightenment have been thus developed, monks, when they have been thus cultivated, these seven fruits and seven benefits are to be expected." The third.
4.
The Discourse on the Cloth
185. On one occasion the Venerable Sāriputta was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. There the Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks assented to the Venerable Sāriputta. The Venerable Sāriputta said this -
"There are these seven factors of enlightenment, friends. Which seven? The enlightenment factor of mindfulness, the enlightenment factor of investigation of phenomena, the enlightenment factor of energy, the enlightenment factor of rapture, the enlightenment factor of tranquillity, the enlightenment factor of concentration, the enlightenment factor of equanimity - these, friends, are the seven factors of enlightenment. Of these seven factors of enlightenment, friends, with whatever factor of enlightenment I wish to dwell in the earlier period of the day, with that factor of enlightenment I dwell in the earlier period of the day; with whatever factor of enlightenment I wish to dwell in the noon period of the day, with that factor of enlightenment I dwell in the noon period of the day; with whatever factor of enlightenment I wish to dwell in the afternoon period of the day, with that factor of enlightenment I dwell in the afternoon period of the day. If, friends, the enlightenment factor of mindfulness is thus for me, it is 'immeasurable' for me, it is 'thoroughly undertaken' for me, and when it remains I understand 'it remains.' If it passes away for me, I understand 'it passes away for me with this as condition.' Etc. If, friends, the enlightenment factor of equanimity is thus for me, it is 'immeasurable' for me, it is 'thoroughly undertaken' for me, and when it remains I understand 'it remains.' If it passes away for me, I understand 'it passes away for me with this as condition.'
"Just as, friends, there might be a clothes-chest full of cloths of various colours belonging to a king or a king's chief minister. Whatever suit of garments he might wish to wear in the earlier period of the day, that very suit of garments he would wear in the earlier period of the day; whatever suit of garments he might wish to wear in the noon period of the day, that very suit of garments he would wear in the noon period of the day; whatever suit of garments he might wish to wear in the afternoon period of the day, that very suit of garments he would wear in the afternoon period of the day. Just so indeed, friends, of these seven factors of enlightenment, with whatever factor of enlightenment I wish to dwell in the earlier period of the day, with that factor of enlightenment I dwell in the earlier period of the day; with whatever factor of enlightenment I wish to dwell in the noon period of the day, with that factor of enlightenment I dwell in the noon period of the day; with whatever factor of enlightenment I wish to dwell in the afternoon period of the day, with that factor of enlightenment I dwell in the afternoon period of the day. If, friends, the enlightenment factor of mindfulness is thus for me, it is 'immeasurable' for me, it is 'thoroughly undertaken' for me, and when it remains I understand 'it remains.' If it passes away for me, I understand 'it passes away for me with this as condition.' Etc. If, friends, the enlightenment factor of equanimity is thus for me, it is 'immeasurable' for me, it is 'thoroughly undertaken' for me, and when it remains I understand 'it remains.' If it passes away for me, I understand 'it passes away for me with this as condition.'" The fourth.
5.
The Discourse on the Monk
186. At Sāvatthī. Then a certain monk approached the Blessed One, etc. Seated to one side, that monk said this to the Blessed One - "'Factors of enlightenment, factors of enlightenment', venerable sir, is said. In what respect, venerable sir, are they called 'factors of enlightenment'?" "They lead to enlightenment, monk, therefore they are called 'factors of enlightenment'. Here, monk, one develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, etc. He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. For one developing these seven factors of enlightenment, the mind becomes liberated from the mental corruption of sensuality, the mind becomes liberated from the mental corruption of existence, the mind becomes liberated from the mental corruption of ignorance. When liberated, there is the knowledge: 'Liberated.' He understands: 'Birth is eliminated, the holy life has been lived, what was to be done has been done, there is no more of this state of being.' They lead to enlightenment, monk, therefore they are called 'factors of enlightenment'." The fifth.
6.
The Discourse on Kuṇḍaliya
187. On one occasion the Blessed One was dwelling at Sāketa in the Añjana Grove, in the Deer Park. Then the wandering ascetic Kuṇḍaliya approached the Blessed One; having approached, he exchanged friendly greetings with the Blessed One. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the wandering ascetic Kuṇḍaliya said this to the Blessed One - "I, Master Gotama, am one who resorts to parks, one who frequents assemblies. This, Master Gotama, is my practice after the meal, having eaten the morning meal - I walk about and wander from park to park, from pleasure grove to pleasure grove. There I see some ascetics and brahmins speaking talk for the benefit of release from their own doctrines and for the benefit of reproaching others - 'But with what benefit does Master Gotama dwell?'" "The Truth-finder, Kuṇḍaliya, dwells with the benefit of the fruit of true knowledge and liberation."
"But what mental states, Master Gotama, when developed and cultivated, fulfil true knowledge and liberation?" "The seven factors of enlightenment, Kuṇḍaliya, when developed and cultivated, fulfil true knowledge and liberation." "But what mental states, Master Gotama, when developed and cultivated, fulfil the seven factors of enlightenment?" "The four establishments of mindfulness, Kuṇḍaliya, when developed and cultivated, fulfil the seven factors of enlightenment." "But what mental states, Master Gotama, when developed and cultivated, fulfil the four establishments of mindfulness?" "The three kinds of good conduct, Kuṇḍaliya, when developed and cultivated, fulfil the four establishments of mindfulness." "But what mental states, Master Gotama, when developed and cultivated, fulfil the three kinds of good conduct?" "Restraint of the faculties, Kuṇḍaliya, when developed and cultivated, fulfils the three kinds of good conduct."
"And how, Kuṇḍaliya, is restraint of the faculties developed, how is it cultivated so that it fulfils the three kinds of good conduct? Here, Kuṇḍaliya, a monk, having seen a form with the eye, does not covet what is agreeable, does not become elated, does not generate lust. His body is steady and his mind is steady, internally well-established and well-liberated. But having seen a form with the eye that is disagreeable, he does not become ashamed, with unestablished mind, with undepressed mind, with unmalevolent heart. His body is steady and his mind is steady, internally well-established and well-liberated.
"Furthermore, Kuṇḍaliya, a monk, having heard a sound with the ear... etc... Having smelled an odour with the nose. Having tasted a flavour with the tongue. Having touched a tangible object with the body... etc... having cognised a mental object with the mind, does not covet what is agreeable, does not become elated, does not generate lust. His body is steady and his mind is steady, internally well-established and well-liberated. But having cognised a mental object with the mind that is disagreeable, he does not become ashamed, with unestablished mind, with undepressed mind, with unmalevolent heart. His body is steady and his mind is steady, internally well-established and well-liberated.
"Since, Kuṇḍaliya, for a monk, having seen a form with the eye, regarding agreeable and disagreeable forms, the body is stable, the mind is stable, internally well-established, well-liberated. Having heard a sound with the ear. Etc. Having smelled an odour with the nose... etc... Having tasted a flavour with the tongue... etc. Having touched a tangible object with the body... etc... Having cognised a mental phenomenon with the mind, regarding agreeable and disagreeable mental phenomena, the body is stable, the mind is stable, internally well-established, well-liberated. Thus developed, Kuṇḍaliya, restraint of the faculties, thus cultivated, fulfils the three kinds of good conduct.
"And how, Kuṇḍaliya, are the three kinds of good conduct developed, how are they cultivated, so that they fulfil the four establishments of mindfulness? Here, Kuṇḍaliya, a monk, having abandoned bodily misconduct, develops bodily good conduct; having abandoned verbal misconduct, develops good verbal conduct; having abandoned mental misconduct, develops good mental conduct. Thus developed, Kuṇḍaliya, the three kinds of good conduct, thus cultivated, fulfil the four establishments of mindfulness.
"And how, Kuṇḍaliya, are the four establishments of mindfulness developed, how are they cultivated, so that they fulfil the seven factors of enlightenment? Here, Kuṇḍaliya, a monk dwells observing the body in the body, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world; in feelings... etc. He dwells observing mental phenomena in mental phenomena, ardent, fully aware, mindful, having removed covetousness and displeasure regarding the world. Thus developed, Kuṇḍaliya, the four establishments of mindfulness, thus cultivated, fulfil the seven factors of enlightenment.
"And how, Kuṇḍaliya, are the seven factors of enlightenment developed, how are they cultivated, so that they fulfil true knowledge and liberation? Here, Kuṇḍaliya, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release... etc. He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus developed, Kuṇḍaliya, the seven factors of enlightenment, thus cultivated, fulfil true knowledge and liberation."
When this was said, the wandering ascetic Kuṇḍaliya said this to the Blessed One - "Excellent, Master Gotama, excellent, Master Gotama! Just as, Master Gotama, one might set upright what had been overturned, or reveal what had been concealed, or point out the path to one who was lost, or hold up an oil lamp in the darkness so that those with eyes might see forms; just so, the Teaching has been made clear by Master Gotama in many ways. I go for refuge to Master Gotama, to the Teaching, and to the Community of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forth for life." The sixth.
7.
The Discourse on the Pinnacle Building
188. "Just as, monks, whatever rafters there are of a pinnacle building, all of them slant towards the pinnacle, slope towards the pinnacle, incline towards the pinnacle; just so, monks, a monk developing the seven factors of enlightenment, cultivating the seven factors of enlightenment, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna.
And how, monks, does a monk developing the seven factors of enlightenment, cultivating the seven factors of enlightenment, slant towards Nibbāna, slope towards Nibbāna, incline towards Nibbāna? Here, monks, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, etc. He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus, monks, a monk developing the seven factors of enlightenment, cultivating the seven factors of enlightenment, slants towards Nibbāna, slopes towards Nibbāna, inclines towards Nibbāna." The seventh.
8.
The Discourse on Upavāna
189. On one occasion the Venerable Upavāna and the Venerable Sāriputta were dwelling at Kosambī in Ghosita's park. Then the Venerable Sāriputta, in the evening, having emerged from seclusion, approached the Venerable Upavāna; having approached, he exchanged friendly greetings with the Venerable Upavāna. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Venerable Upavāna -
"Would, friend Upavāna, a monk know 'Through my own wise attention, the seven factors of enlightenment have been thus thoroughly undertaken by me, leading to comfortable abiding'?" "A monk would know, friend Sāriputta, 'Through my own wise attention, the seven factors of enlightenment have been thus thoroughly undertaken by me, leading to comfortable abiding.'"
"Friend, when a monk is undertaking the enlightenment factor of mindfulness, he understands 'My mind is well liberated, my sloth and torpor are well removed, my restlessness and remorse are well disciplined, my energy is aroused, I attend with interest, and not sluggishly.' Etc. Friend, when a monk is undertaking the enlightenment factor of equanimity, he understands 'My mind is well liberated, my sloth and torpor are well removed, my restlessness and remorse are well disciplined, my energy is aroused, I attend with interest, and not sluggishly.' Thus, friend Sāriputta, a monk would know 'Through my own wise attention, the seven factors of enlightenment have been thus thoroughly undertaken by me, leading to comfortable abiding.'" The eighth.
9.
The First Discourse on the Arisen
190. "Monks, these seven factors of enlightenment, when developed and cultivated, arise though unarisen, not apart from the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself. Which seven? The enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity - these, monks, are the seven factors of enlightenment which, when developed and cultivated, arise though unarisen, not apart from the manifestation of a Truth-finder, a Worthy One, a One Enlightened by himself." The ninth.
10.
The Second Discourse on the Arisen
191. "Monks, these seven factors of enlightenment, when developed and cultivated, arise though unarisen, not apart from the Fortunate One's discipline. Which seven? The enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity - these, monks, are the seven factors of enlightenment which, when developed and cultivated, arise though unarisen, not apart from the Fortunate One's discipline." The tenth.
The Mountain Chapter is the first.
Its summary:
Peak and Upavāna, Arisen, the other two.