3.
The Chapter about Udāyi
1.
The Discourse on Enlightenment
202. 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, etc. He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. They lead to enlightenment, monk, therefore they are called 'factors of enlightenment'." The first.
2.
The Discourse on the Teaching of the Factors of Enlightenment
203. "I will teach you, monks, the seven factors of enlightenment; listen to that. And what, monks, are the seven factors of enlightenment? The enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity - these, monks, are the seven factors of enlightenment." The second.
3.
The Discourse on What is Fit to be Placed
204. "Monks, through frequently attending to mental phenomena that are a basis for sensual lust, unarisen sensual desire arises, and arisen sensual desire leads to increase and expansion. Monks, through frequently attending to mental phenomena that are a basis for anger, unarisen anger arises, and arisen anger leads to increase and expansion. Monks, through frequently attending to mental phenomena that are a basis for sloth and torpor, unarisen sloth and torpor arises, and arisen sloth and torpor leads to increase and expansion. Monks, through frequently attending to mental phenomena that are a basis for restlessness and remorse, unarisen restlessness and remorse arises, and arisen restlessness and remorse leads to increase and expansion. Monks, through frequently attending to mental phenomena that are a basis for sceptical doubt, unarisen sceptical doubt arises, and arisen sceptical doubt leads to increase and expansion.
"Monks, through frequently attending to mental phenomena that are a basis for the enlightenment factor of mindfulness, the unarisen enlightenment factor of mindfulness arises, and the arisen enlightenment factor of mindfulness goes to fulfilment through development. Etc. Monks, through frequently attending to mental phenomena that are a basis for the enlightenment factor of equanimity, the unarisen enlightenment factor of equanimity arises, and the arisen enlightenment factor of equanimity goes to fulfilment through development." The third.
4.
The Discourse on Unwise Attention
205. "Monks, for one attending unwisely, unarisen sensual desire arises, and arisen sensual desire leads to increase and expansion; unarisen anger arises, and arisen anger leads to increase and expansion; unarisen sloth and torpor arises, and arisen sloth and torpor leads to increase and expansion; unarisen restlessness and remorse arises, and arisen restlessness and remorse leads to increase and expansion; unarisen sceptical doubt arises, and arisen sceptical doubt leads to increase and expansion; the unarisen enlightenment factor of mindfulness does not arise, and the arisen enlightenment factor of mindfulness ceases. Etc. the unarisen enlightenment factor of equanimity does not arise, and the arisen enlightenment factor of equanimity ceases.
But, monks, for one attending wisely, unarisen sensual desire does not arise, and arisen sensual desire is abandoned; unarisen anger does not arise, and arisen anger is abandoned; unarisen sloth and torpor does not arise, and arisen sloth and torpor is abandoned; unarisen restlessness and remorse does not arise, and arisen restlessness and remorse is abandoned; unarisen sceptical doubt does not arise, and arisen sceptical doubt is abandoned.
"The unarisen enlightenment factor of mindfulness arises, and the arisen enlightenment factor of mindfulness goes to fulfilment through development. Etc. the unarisen enlightenment factor of equanimity arises, and the arisen enlightenment factor of equanimity goes to fulfilment through development." The fourth.
5.
The Discourse on Non-Decline
206. "I will teach you, monks, seven conditions preventing decline; listen to that. And what, monks, are the seven conditions preventing decline? That is to say - the seven factors of enlightenment. Which seven? The enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity - these, monks, are the seven conditions preventing decline." The fifth.
6.
The Discourse on the Elimination of Craving
207. "Monks, whatever path, whatever practice leads to the elimination of craving, develop that path, develop that practice. And what, monks, is the path, and what is the practice that leads to the elimination of craving? That is to say - the seven factors of enlightenment. Which seven? The enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity." When this was said, the Venerable Udāyī said this to the Blessed One - "How, venerable sir, are the seven factors of enlightenment developed, how are they cultivated, so that they lead to the elimination of craving?"
"Here, Udāyī, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, extensive, exalted, immeasurable, free from ill-will. For him developing the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, extensive, exalted, immeasurable, free from ill-will, craving is abandoned. With the abandoning of craving, action is abandoned. With the abandoning of action, suffering is abandoned, etc. he develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, extensive, exalted, immeasurable, free from ill-will. For him developing the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, extensive, exalted, immeasurable, free from ill-will, craving is abandoned; with the abandoning of craving, action is abandoned. With the abandoning of action, suffering is abandoned. Thus indeed, Udāyī, through the elimination of craving comes the elimination of action, through the elimination of action comes the elimination of suffering." The sixth.
7.
The Discourse on the Cessation of Craving
208. "Monks, whatever path, whatever practice leads to the cessation of craving, develop that path, develop that practice. And what, monks, is the path, and what is the practice that leads to the cessation of craving? That is to say - the seven factors of enlightenment. Which seven? The enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity. And how, monks, are the seven factors of enlightenment developed, how are they cultivated, so that they lead to the cessation of craving?
"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 developed, monks, the seven factors of enlightenment, thus cultivated, lead to the cessation of craving." The seventh.
8.
The Discourse on What is Conducive to Penetration
209. "I will teach you, monks, the path conducive to penetration; listen to that. And what, monks, is the path conducive to penetration? That is to say - the seven factors of enlightenment. Which seven? The enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity." When this was said, the Venerable Udāyī said this to the Blessed One - "How, venerable sir, are the seven factors of enlightenment developed, how are they cultivated, so that they lead to penetration?"
"Here, Udāyī, a monk develops the enlightenment factor of mindfulness, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, extensive, exalted, immeasurable, free from ill-will. He, with a mind developed through the enlightenment factor of mindfulness, pierces and breaks through the mass of greed never before pierced, never before broken through; he pierces and breaks through the mass of hate never before pierced, never before broken through; he pierces and breaks through the mass of delusion never before pierced, never before broken through, etc. he develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release, extensive, exalted, immeasurable, free from ill-will. He, with a mind developed through the enlightenment factor of equanimity, pierces and breaks through the mass of greed never before pierced, never before broken through; he pierces and breaks through the mass of hate never before pierced, never before broken through; he pierces and breaks through the mass of delusion never before pierced, never before broken through. Thus developed, Udāyī, the seven factors of enlightenment, thus cultivated, lead to penetration." The eighth.
9.
The Discourse on One Thing
210. "I do not, monks, perceive any other single phenomenon which, when thus developed and cultivated, leads to the abandoning of phenomena subject to mental fetters, as do, monks, the seven factors of enlightenment. Which seven? The enlightenment factor of mindfulness, etc. the enlightenment factor of equanimity. And how, monks, are the seven factors of enlightenment developed, how are they cultivated, so that they lead to the abandoning of phenomena subject to mental fetters?
"Here, monks, a monk develops the enlightenment factor of mindfulness, based upon seclusion, etc. He develops the enlightenment factor of equanimity, based upon seclusion, based upon dispassion, based upon cessation, maturing in release. Thus developed, monks, the seven factors of enlightenment, thus cultivated, lead to the abandoning of phenomena subject to mental fetters.
"And what, monks, are phenomena subject to mental fetters? The eye, monks, is a phenomenon subject to mental fetters. Here these shackles of mental fetters and clamps arise, etc. The tongue is a phenomenon subject to mental fetters. Here these shackles of mental fetters and clamps arise, etc. The mind is a phenomenon subject to mental fetters. Here these shackles of mental fetters and clamps arise. These are called, monks, phenomena subject to mental fetters." The ninth.
10.
The Discourse on Udāyi
211. On one occasion the Blessed One was dwelling among the Sumbhas at Setaka, a market town of the Sumbhas. Then the Venerable Udāyī approached the Blessed One, etc. Seated to one side, the Venerable Udāyī said this to the Blessed One -
"Wonderful, venerable sir, marvellous, venerable sir! How great is my affection and respect and shame and moral fear towards the Blessed One, venerable sir. For I, venerable sir, formerly being a householder, had no regard for the Teaching, had no regard for the monastic community. Considering affection and respect and shame and moral fear towards the Blessed One, I went forth from home into homelessness. To me the Blessed One taught the Teaching - 'Such is matter, such is the origin of matter, such is the passing away of matter; such is feeling... etc. such is perception... such are activities... such is consciousness, such is the origin of consciousness, such is the passing away of consciousness.'
"Having gone to an empty house, turning over and over these five aggregates of clinging, I directly knew as it really is: 'This is suffering'; I directly knew as it really is: 'This is the origin of suffering'; I directly knew as it really is: 'This is the cessation of suffering'; I directly knew as it really is: 'This is the practice leading to the cessation of suffering.' The Teaching has been fully realised by me, venerable sir, and the path has been attained by me; which, when developed and cultivated by me, will lead one dwelling thus and thus to that state, so that I - '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' - I shall understand.
"The enlightenment factor of mindfulness has been attained by me, venerable sir, which, when developed and cultivated by me, will lead one dwelling thus and thus to that state, so that I - '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' - I shall understand... etc. The enlightenment factor of equanimity has been attained by me, venerable sir, which, when developed and cultivated by me, will lead one dwelling thus and thus to that state, so that I - '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' - I shall understand. This path has been attained by me, venerable sir, which, when developed and cultivated by me, will lead one dwelling thus and thus to that state, so that I - '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' - I shall understand."
"Good, good, Udāyī! This indeed is the path attained by you, Udāyī, which, when developed and cultivated by you, will lead one dwelling thus and thus to that state, so that you - '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' - you shall understand." The tenth.
The Udāyī Chapter is the third.
Its summary:
Elimination, cessation, penetration, one teaching, with Udāyī.