Thirty-Seven Names, Ten Substances

The subsequent scripture cited there, concerning Śāriputra, likewise does not fix the meaning of a strict, sequential arising that would exclude simultaneity — that is, Śāriputra, well knowing how to enter and emerge from the concentration of the awakening-factors, is able to abide within the concentration of the awakening-factors freely, according to his own mind's wish; this speaks, in terms of a given period of time, of abiding within an awakening-factor freely, according to one's own will,

not of separately giving rise to each single awakening-factor one at a time, and so this cannot serve as proof of sequential arising. Further, this same scripture, spoken with reference to abiding within the awakening-factors of the three grounds, likewise does not contradict principle — that is, during the first portion of the day, should one wish to abide within the awakening-factors of the ground possessing both initial and sustained inquiry, one is then genuinely capable of abiding there; during the middle portion of the day, should one wish to abide within the awakening-factors of the ground possessing sustained inquiry alone, without initial inquiry, one is then genuinely capable of abiding there; during the latter portion of the day, should one wish to abide within the awakening-factors of the ground possessing neither initial nor sustained inquiry,

one is then genuinely capable of abiding there — and it is for this reason that this is spoken of in this way, without contradicting their arising together. Further, this same scripture, spoken with reference to abiding within the awakening-factors associated with the three faculties, likewise does not contradict principle — that is, during the first portion of the day, should one wish to abide within the awakening-factors associated with the pleasure faculty, one is then genuinely capable of abiding there; during the middle portion of the day, should one wish to abide within the awakening-factors associated with the joy faculty, one is then genuinely capable of abiding there; during the latter portion of the day, should one wish to abide within the awakening-factors associated with the equanimity faculty, one is then genuinely capable of abiding there — and it is for this reason that this is spoken of in this way, without contradicting their arising together. Further, this same scripture, spoken with reference to abiding within the awakening-factors co-arising with the three concentrations, likewise does not contradict principle — that is, during the first portion of the day, should one wish to abide within the awakening-factors co-arising with the emptiness concentration, one is then genuinely capable of abiding there; during the middle portion of the day, should one wish to abide within the awakening-factors co-arising with the wishlessness concentration, one is then genuinely capable of abiding there; during the latter portion of the day, should one wish to abide within the awakening-factors co-arising with the signlessness concentration, one is then genuinely capable of abiding there — and it is for this reason that this is spoken of in this way, without contradicting their arising together. Further, this same scripture, spoken with reference to abiding within the awakening-factors co-arising with the three knowledges, likewise does not contradict principle — that is, during the first portion of the day, should one wish to abide within the awakening-factors co-arising with the knowledge of exhaustion, one is then genuinely capable of abiding there; during the middle portion of the day, should one wish to abide within the awakening-factors co-arising with the knowledge of non-arising, one is then genuinely capable of abiding there; during the latter portion of the day, should one wish to abide within the awakening-factors co-arising with the non-learner's own right view and knowledge, one is then genuinely capable of abiding there — and it is for this reason that this is spoken of in this way, without contradicting their arising together. Further, this same scripture, spoken with reference to abiding within the awakening-factors of the nine grounds, likewise does not contradict principle — that is, during the first portion of the day, should one wish to abide within the awakening-factors of the not-yet-arrived concentration and the two grounds like it, one is then genuinely capable of abiding there; during the middle portion of the day, should one wish to abide within the awakening-factors of the latter three dhyāna grounds, one is then genuinely capable of abiding there; during the latter portion of the day, should one wish to abide within the awakening-factors of the former three formless grounds, one is then genuinely capable of abiding there — and it is for this reason that this is spoken of in this way, without contradicting their arising together. There are, further, those who hold that the access ground of the dhyānas possesses joy but lacks precepts; there are, further, those who hold that every ground from the intermediate dhyāna upward possesses right intention; there are, further, those who hold that the formless grounds, too, possess precepts. It is in order to put a stop to these various divergent positions, and to display the correct principle, that this treatise is composed.

If, in dependence upon the mindfulness awakening-factor of the not-yet-arrived concentration, one manifests it in the present, then, for the learner, six awakening-factors and eight path-branches manifest in the present; for the non-learner, six awakening-factors and nine path-branches manifest in the present. Here, "six awakening-factors" refers to excepting the joy awakening-factor; "nine path-branches" refers to excepting whichever one of right view or right knowledge, the rest all being fully present. This statement is exactly what puts a stop to the position that the access ground of the dhyānas possesses joy but lacks precepts. There is, further, a variant recitation that reads: if, in dependence upon the not-yet-arrived concentration possessing both initial and sustained inquiry, the mindfulness awakening-factor manifests in the present — although this adds nothing to the meaning, it is spoken of in this way in order to remove doubt, exactly as stated elsewhere: the term "not-yet-arrived" pertains generally to both the intermediate dhyāna and the access grounds above it, since all of these have not yet arrived at their own fundamental concentration, and it is for this reason that the name "not-yet-arrived" is established — now, in order to distinguish this from the intermediate dhyāna and the access grounds above it, the phrase "the not-yet-arrived concentration possessing both initial and sustained inquiry" is spoken, and this displays that it is solely in dependence upon the not-yet-arrived concentration prior to the first dhyāna that the mindfulness awakening-factor manifests in the present. If, in dependence upon the first dhyāna, the mindfulness awakening-factor manifests in the present, then, for the learner, seven awakening-factors and eight path-branches manifest in the present; for the non-learner, seven awakening-factors and nine path-branches manifest in the present. Here, "nine path-branches" is as stated before, the rest all being fully present. If, in dependence upon the intermediate dhyāna, the mindfulness awakening-factor manifests in the present, then, for the learner, six awakening-factors and seven path-branches manifest in the present; for the non-learner, six awakening-factors and eight path-branches manifest in the present; the same holds for the third and fourth dhyānas. Here, "six awakening-factors" refers to excepting the joy awakening-factor; the learner's own "seven path-branches" refers to excepting right intention; the non-learner's own "eight path-branches" refers to excepting right intention together with whichever one of right view or right knowledge. This statement is exactly what puts a stop to the position that every ground above possesses right intention. If, in dependence upon the second dhyāna, the mindfulness awakening-factor manifests in the present, then, for the learner, seven awakening-factors and seven path-branches manifest in the present; for the non-learner, seven awakening-factors and eight path-branches manifest in the present, since that ground possesses joy but lacks right intention, the rest being as stated before. If, in dependence upon a formless attainment, the mindfulness awakening-factor manifests in the present, then, for the learner, six awakening-factors and four path-branches manifest in the present; for the non-learner, six awakening-factors and five path-branches manifest in the present. Here, "six awakening-factors" refers to excepting the joy awakening-factor; the learner's own "four path-branches" refers to excepting right intention together with right speech, right action, and right livelihood; the non-learner's own "five path-branches" refers to excepting these same four together with whichever one of right view or right knowledge. This statement is exactly what puts a stop to the position that a formless attainment, too, possesses precepts, together with the investigation-of-dharma, effort, tranquility, concentration, and equanimity awakening-factors; the right view, right effort, right mindfulness, and right concentration path-branches, likewise, all pervade every ground exactly as the mindfulness awakening-factor does, and it is for this reason that this is spoken of as a general statement. There is, however, the following distinction: when the right-view path-branch manifests in the present, right knowledge is necessarily excepted.

If, in dependence upon the first dhyāna, the joy awakening-factor manifests in the present, then, for the learner, seven awakening-factors and eight path-branches manifest in the present; for the non-learner, seven awakening-factors and nine path-branches manifest in the present. Here, "nine path-branches" refers to excepting whichever one of right view or right knowledge, the rest all being fully present. If, in dependence upon the second dhyāna, the joy awakening-factor manifests in the present, then, for the learner, seven awakening-factors and seven path-branches manifest in the present; for the non-learner, seven awakening-factors and eight path-branches manifest in the present. Here, the learner's own "seven path-branches" refers to excepting right intention; the non-learner's own "eight path-branches" refers to excepting right intention together with whichever one of right view or right knowledge. One asks: for what reason does the access ground lack the joy awakening-factor? The answer: because it is not a fitting vessel. Further, the various access grounds admit of both being already free of the defilement below and not yet free of the defilement below manifesting in the present, this being not sufficiently remarkable, and it is for this reason that joy does not arise there — exactly as, for a person, at the very moment of being bound and at the very moment of being released, the excellent matter he thereby attains is, with respect to that same matter, not felt by his own mind to be remarkable, and it is for this reason that no joy arises. Further, were the access grounds, too, to possess joy, they would then be no different from the fundamental grounds. Further, were the access grounds, too, to possess joy, one would then become absorbed in this same joy and would not seek the fundamental ground — and, were this so, this would then obstruct becoming free of the defilement below, exactly as a person, partway along a road, having become absorbed in something, is thereby incapable of swiftly reaching the direction toward which he was heading — and it is for this reason that every access ground lacks the joy awakening-factor. If, in dependence upon the not-yet-arrived concentration, right intention manifests in the present, then, for the learner, six awakening-factors and eight path-branches manifest in the present; for the non-learner, six awakening-factors and nine path-branches manifest in the present. Here, "six awakening-factors" refers to excepting the joy awakening-factor; "nine path-branches" refers to excepting whichever one of right view or right knowledge, the rest all being fully present. If, in dependence upon the first dhyāna, right intention manifests in the present, then, for the learner, seven awakening-factors and eight path-branches manifest in the present; for the non-learner, seven awakening-factors and nine path-branches manifest in the present. Here, the non-learner's own "nine path-branches" should be understood exactly as stated before. One asks: for what reason do the grounds above lack right intention? The answer: because they are not a fitting vessel. Further, it is in order to counteract initial inquiry that one seeks after the ground above — were there initial inquiry within the ground above as well, one would then fail to seek and give rise to the supreme preparatory effort. Further, were every dharma of the ground below likewise present within the ground above, then there would be no dharma of gradual extinction, and, were there no dharma of gradual extinction, there would then be no dharma of ultimate extinction, and, were there no dharma of ultimate extinction, there would then be no liberation, emergence, or nirvāṇa — lest this fault should occur, the ground above is thereby without right intention. Further, right intention is coarse, while the ground above is subtle. Further, right intention is itself of the very characteristic of seeking;

above, there being no seeking, it is thereby absent there. Further, wherever a ground possesses bodily and verbal manifestation-karma, and whichever one of the five sense-consciousnesses,

right intention can exist within that same ground; the ground above possesses neither bodily nor verbal manifestation-karma nor the five sense-consciousness bodies, and it is for this reason that it is thereby absent there. If, in dependence upon the not-yet-arrived concentration, right speech manifests in the present, then, for the learner, six awakening-factors and eight path-branches manifest in the present; for the non-learner, six awakening-factors and nine path-branches manifest in the present. Here, "six awakening-factors" refers to excepting the joy awakening-factor, the rest as stated before. If, in dependence upon the first dhyāna, right speech manifests in the present, then, for the learner, seven awakening-factors and eight path-branches manifest in the present; for the non-learner, seven awakening-factors and nine path-branches manifest in the present. Here, the non-learner's own "nine path-branches" should be understood exactly as stated before. If, in dependence upon the intermediate dhyāna, right speech manifests in the present, then, for the learner, six awakening-factors and seven path-branches manifest in the present; for the non-learner, six awakening-factors and eight path-branches manifest in the present; the same holds for the third and fourth dhyānas. Here, "six awakening-factors" refers to excepting the joy awakening-factor; the learner's own "seven path-branches" refers to excepting right intention; the non-learner's own "eight path-branches" refers to excepting right intention together with whichever one of right view or right knowledge. If, in dependence upon the second dhyāna, right speech manifests in the present, then, for the learner, seven awakening-factors and seven path-branches manifest in the present; for the non-learner, seven awakening-factors and eight path-branches manifest in the present. Here, the learner's own seven path-branches and the non-learner's own eight path-branches are both exactly as stated before. Right action and right livelihood are likewise so, since these, too, exist solely within the same six grounds. One asks: for what reason do the formless attainments lack right speech and the other two kinds of precept? The answer: because they are not a fitting vessel. Further, precepts are a portion of form; the formless attainments being without form, they are thereby without precepts. Further, precepts are what the great elements construct; the formless attainments being without the great elements, they are likewise without precepts. One asks: since there exist no undefiled great elements either, ought there not, then, likewise to be no undefiled precepts? The answer: precepts are accomplished by means of the great elements, whereas form is not accomplished by means of the great elements — the undefiled is accomplished solely through the force of mind, and it is for this reason that there is no undefiled precept. Further, one who, wearied and afflicted by every form, enters a formless attainment — precepts being themselves form, the formless attainments are thereby without them there. Further, were there still form present within the formless attainments, there would then be no dharma of gradual extinction, and so on, stated at length, and it is for this reason that these are without precepts. Further, wholesome precepts exist in order to counteract evil precepts; the formless-realm attainments are incapable of counteracting the various dharmas of evil precepts, and it is for this reason that they possess no wholesome precept — for what reason is this so? Every dharma of evil precept exists solely within the desire realm; the formless realm being wholly remote from the desire realm in four respects, it is thereby incapable of counteracting it. What are these four kinds of remoteness? First, remoteness of support; second, remoteness of object; third, remoteness of aspect; fourth, remoteness of counteraction — and it is for this reason that the formless attainments lack the three kinds of precept-branch, right speech and the rest.

There exist thirty-seven factors of enlightenment — namely, the four applications of mindfulness, the four right exertions, the four bases of supernormal power, the five faculties, the five powers, the seven awakening-factors, and the eight path-branches. Although the Bhagavān speaks of the factors of enlightenment, he does not state that there are thirty-seven kinds — he speaks solely of the seven awakening-factors as named the factors of enlightenment. How is this to be known as so? Because the scripture serves as the standard — that is, the scripture states: there was once a monk who came before the Buddha, bowed with his head at the Buddha's own two feet,

then withdrew to stand to one side, and addressed the Buddha, saying: as the Bhagavān has stated, as for the seven awakening-factors — what, precisely, are called the seven awakening-factors? The Bhagavān addressed him, saying:

precisely these seven kinds of factors of enlightenment are named the seven awakening-factors. One asks: the factors of enlightenment number thirty-seven — for what reason does the Bhagavān speak solely of the seven awakening-factors as named the factors of enlightenment? The answer: the Buddha answers according to whatever the monk asks; since this monk asked solely about the seven awakening-factors, the Buddha spoke solely of these seven factors of enlightenment. Had that same monk asked about the four applications of mindfulness, and so on up through the eight path-branches, the Buddha, too, would necessarily have answered each and every one according to whatever was asked of him. Further, that same scripture speaks solely of the undefiled factors of enlightenment; solely the seven awakening-factors are, without exception, undefiled, and it is for this reason that these alone are spoken of, the remainder pervading both the contaminated and the undefiled, and it is for this reason that these are not spoken of there. There are those who say: other scriptures, too, fully state that there exist thirty-seven kinds of factors of enlightenment, only, the time being now so distant, that scripture has been lost. How is this to be known as so? Exactly as the Venerable Dharmatrāta speaks as follows: the Bhagavān, on one occasion, spoke of a single path-branch; on another occasion, spoke of two; and so on, up through, on another occasion, spoke of thirty-seven — namely, these very thirty-seven factors of enlightenment, exactly as with the simile of the axe-handle. The scripture states: among the thirty-seven dharmas of the path of cultivation, were one to take solely what is decisive, one ought then to speak of seven dharmas of the path of cultivation — namely, the seven awakening-factors, since these alone are undefiled; were one to take solely what is indecisive, one ought then to speak of the remaining six categories of the dharmas of the path of cultivation — namely, the four applications of mindfulness, and so on up through the eight path-branches, since these pervade both the contaminated and the undefiled; were one to take together both what is decisive and what is indecisive, one ought then to speak of the thirty-seven dharmas of the path of cultivation — namely, the preceding six categories together with the seven awakening-factors — and it is for this reason that the thirty-seven factors of enlightenment, too, are indeed spoken of within the Bhagavān's own scripture. One asks: the factors of enlightenment are named as numbering thirty-seven — how many, in genuine substance, are there? The answer: this genuine substance numbers either eleven or twelve. Were every one of them gathered within the awakening-factors alone, this would be precisely the seven awakening-factors, the names numbering seven and the genuine substance likewise numbering seven — faith and right intention each being of a single kind alone, and right speech, right action, and right livelihood — there are those who say these count as two, since right livelihood is itself precisely right speech and right action; there are those who say these count as three, since, beyond right speech and right action, there further exists right livelihood as its own separate thing. If one says two, the genuine substance is then solely eleven; if one says three, it is then twelve. For what reason is this so? That is: the four applications of mindfulness, the faculty of wisdom, the power of wisdom, and right view are gathered within the investigation-of-dharma awakening-factor; the four right exertions, the faculty of effort, the power of effort, and right effort are gathered within the effort awakening-factor; the four bases of supernormal power, the faculty of concentration, the power of concentration, and right concentration are gathered within the concentration awakening-factor; the faculty of mindfulness and the power of mindfulness are gathered within the mindfulness awakening-factor; the faculty of faith and the power of faith are combined together as a single faith. Were every one of them, alternatively, gathered within the path-branches alone, this would be precisely the eight path-branches, the names numbering eight though the genuine substance is not fixed. If one says right livelihood is itself right speech and right action, the genuine substance is then solely seven; if one says right livelihood is not right speech and right action, the genuine substance is then eight; there further exist faith, joy, tranquility, and equanimity, these four, and so this, too, numbers either eleven or twelve. For what reason is this so? That is: the four applications of mindfulness, the faculty of wisdom, the power of wisdom, and the investigation-of-dharma awakening-factor are gathered within right view; the four right exertions, the faculty of effort, the power of effort, and the effort awakening-factor are gathered

within right effort; the four bases of supernormal power, the faculty of concentration, the power of concentration, and the concentration awakening-factor are gathered within right concentration; the faculty of mindfulness, the power of mindfulness, and the mindfulness awakening-factor are gathered

within right mindfulness; the faculty of faith and the power of faith are combined together as a single faith. There are those who say: right speech, right action, and right livelihood, being themselves of the very own-nature of precepts, ought to be combined together as a single thing — were one to speak in this way, the factors of enlightenment, though named as numbering thirty-seven, would have a genuine substance numbering solely ten. Exactly as the name and the genuine substance are thus, so too are the designated name and the designated substance, the differing characteristic of the name and the differing characteristic of the substance, the differing own-nature of the name and the differing own-nature of the substance, the distinction of the name and the distinction of the substance, the discrimination of the name and the discrimination of the substance, and the awakening of the name and the awakening of the substance — all should be understood in just the same way. Such, then, is named the factors of enlightenment's own own-nature, own substance, own characteristic, own portion, and own inherent nature. Having already stated their own own-nature, what they are so named for ought now to be stated. One asks: for what reason are they named the factors of enlightenment — what, precisely, is the meaning of "factor of enlightenment"? The answer: the knowledge of exhaustion and of non-arising is named "enlightenment" (bodhi), since it is this that has ultimately awakened to the four noble truths; whatever dharma accords with, and whose own force augments, this same ultimate awakening is, here, spoken of as a factor of enlightenment. Having already explained the general name, the individual reasons for each ought now to be stated separately. One asks: for what reason are they named "application of mindfulness," and so on up through "path-branch"? The answer: it is by the force of mindfulness that one's own body itself is analytically broken down, and it is for this reason that it is named an application of mindfulness — this same body itself is precisely the contaminated five aggregates, and it is necessarily by means of the application of mindfulness that one analytically breaks it down. Among rightly upholding and spurring on body, speech, and mind, this is the most supreme, and it is for this reason that it is named right exertion, or, alternatively, right cutting-off — since, at the very time of rightly cultivating the dharma of cutting off through cultivation, it is capable of cutting off indolence, it is thereby named right cutting-off; being capable of serving as the support for supernormally wondrous merit, it is thereby named a base of power; its own force being augmented, it is thereby named a faculty; being difficult to subdue or suppress, it is thereby named a power; assisting genuine, direct awakening, it is thereby named an awakening-factor; assisting correct seeking and striving, it is thereby named a path-branch. One asks: what, precisely, is the meaning of the term "awakening-factor"? Is it named an awakening-factor because it is itself capable of awakening, or is it named an awakening-factor because it is a factor of awakening? If it is named an awakening-factor because it is itself capable of awakening, then only one ought to qualify and six ought not to; if it is named an awakening-factor because it is a factor of awakening, then all six ought to qualify and one ought not to.

There are those who say: it is because it is itself capable of awakening that it is named an awakening-factor. One asks: if this is so, then only one ought to qualify and six ought not to. The answer: the six, too, are portions of awakening, capable of according with awakening, and, speaking from what predominates, are likewise named awakening-factors. There are, further, those who say: it is because it is a factor of awakening that it is named an awakening-factor.

One asks: if this is so, then six ought to qualify and one ought not to. The answer: investigation-of-dharma is itself awakening and is also a factor of awakening; the remaining six are factors of awakening but are not themselves awakening,

exactly as right view is itself the path and is also a branch of the path, the remaining seven being branches of the path but not themselves the path; one-pointedness of mind is itself dhyāna and is also a branch of dhyāna, the rest being branches of dhyāna but not themselves dhyāna; abstaining from eating at the wrong time is itself the fast and is also a branch of the fast, the rest being branches of the fast but not themselves the fast — this, too, is just the same. One asks: what, precisely, is the meaning of the term "path-branch"? Is it named a path-branch because it is itself capable of seeking and striving, or is it named a path-branch because it is a branch of the path? If it is named a path-branch because it is itself capable of seeking and striving, then only one ought to qualify and seven ought not to; if it is named a path-branch because it is a branch of the path, then all seven ought to qualify and one ought not to. There are those who say: it is because it is itself capable of seeking and striving that it is named a path-branch. One asks: if this is so, then only one ought to qualify and seven ought not to. The answer: the seven, too, are portions of the path, capable of according with the path, and, speaking from what predominates, are likewise named path-branches. There are, further, those who say: it is because it is a branch of the path that it is named a path-branch. One asks: if this is so, then seven ought to qualify and one ought not to. The answer: right view is itself the path and is also a branch of the path, the remaining seven being branches of the path but not themselves the path, exactly as investigation-of-dharma is itself awakening and is also a factor of awakening, the remaining six being factors of awakening but not themselves awakening, the rest exactly as stated before. Having already discussed the factors of enlightenment, their own sequence ought now to be stated. One asks: for what reason are the four applications of mindfulness spoken of first, and so on, up through the eight path-branches spoken of last? The answer: this accords with a sequence of skillful and elegant phrasing. Further, this accords with a sequence convenient for both the speaker and the listener. Further, the four applications of mindfulness, from the very initial stage of practice up through the knowledge of exhaustion and of non-arising, have a force that is constantly supreme, and it is for this reason that they are spoken of first.

The four right exertions, from heat up through the knowledge of exhaustion and of non-arising, have a force that is constantly supreme, and it is for this reason that they are spoken of next. The four bases of supernormal power, from summit up through the knowledge of exhaustion and of non-arising, have a force that is constantly supreme, and it is for this reason that they are spoken of next. The five faculties, from forbearance up through the knowledge of exhaustion and of non-arising, have a force that is constantly supreme, and it is for this reason that they are spoken of next. The five powers, from the supreme worldly dharma up through the knowledge of exhaustion and of non-arising, have a force that is constantly supreme, and it is for this reason that they are spoken of next. The eight path-branches are supreme within the path of seeing; the seven awakening-factors are supreme within the path of cultivation. One asks: for what reason are the eight path-branches supreme within the path of seeing, and the seven awakening-factors supreme within the path of cultivation? The answer: the very meaning of seeking and striving is the very meaning of a path-branch; the path of seeing is swift, not exceeding the appointed span of a single mind-moment, according with the very meaning of seeking and striving, and it is for this reason that the eight path-branches are supreme within the path of seeing; the very meaning of awakening is the very meaning of an awakening-factor; the path of cultivation, across its nine grades, repeatedly awakens, according with the very meaning of awakening, and it is for this reason that the seven awakening-factors are supreme within the path of cultivation. One asks: if this is so, then for what reason are the seven awakening-factors spoken of first, and the eight path-branches spoken of afterward? The answer: this accords with a sequence of skillful and elegant phrasing. Further, this accords with a sequence convenient for both the speaker and the listener. Further, this accords with a sequence of increasing number — that is, four is spoken of first, then five, then seven, then eight last. Further, this displays how the dharma of purification gradually increases and grows — that is, four is cultivated first, then five, then seven, then eight last. There are further teachers who say: every practitioner, first, by means of the applications of mindfulness, comes genuinely to know the body and the rest of these objects, both their particular and their general characteristics, removing the delusion regarding the particular characteristic and the delusion regarding the object, and thereby giving rise to the various wholesome dharmas — exactly as one possessing sight leads a blind companion — and it is for this reason that the four applications of mindfulness are spoken of first of all. Having, by the force of the applications of mindfulness, already come genuinely to know the object,

one becomes capable of giving rise to right exertion with respect to the matter of cutting off through cultivation, and it is for this reason that the four right exertions are spoken of second. By the force of right exertion, causing whatever fault within the mental continuum to diminish and whatever merit to increase and flourish, one becomes capable of genuinely cultivating supreme concentration, and it is for this reason that the four bases of supernormal power are spoken of third. By the force of the bases of power, causing faith and the other four to serve as the predominant condition for the supramundane dharma, it is for this reason that the five faculties are spoken of fourth. Once the very meaning of "faculty" has already been accomplished, one becomes capable of summoning forth evil destinies, the afflictions and evil deeds being incapable of subduing one, and it is for this reason that the five powers are spoken of fifth. Once the very meaning of "power" has already been accomplished, one becomes capable of genuinely awakening to the object of the four noble truths without any further hesitation, and it is for this reason that the seven awakening-factors are spoken of sixth. Having already genuinely awakened to the four noble truths, one becomes wearied of and relinquishes birth-and-death, joyfully proceeding toward nirvāṇa, and it is for this reason that the eight path-branches are spoken of seventh. The verdict: it should be understood that the preceding explanation is the more excellent one, since the stage of the path of cultivation lies close to enlightenment, according with the very meaning of awakening more excellently, and it is for this reason that the awakening-factors are spoken of there; and, further, since the stage of the path of cultivation, across its nine grounds and nine grades, repeatedly awakens, the awakening-factors are thereby supreme. Having, in this way, already fully stated the sequence of the factors of enlightenment across their seven categories, the sequence within each of the two categories of the awakening-factors and the path-branches ought now to be stated separately. One asks: for what reason, among the seven awakening-factors, is the mindfulness awakening-factor spoken of first, and so on up through the equanimity awakening-factor spoken of last? The answer: this accords with a sequence of skillful and elegant phrasing. Further, this accords with a sequence convenient for both the speaker and the listener. The Venerable Ghoṣa speaks as follows: one who has already seen the truths, taking as his own guide the remembrance of the matter he directly realized at that earlier time, cultivates the awakening-factors so as to bring them gradually to full perfection.

Exactly as the scripture states: he, with respect to this dharma, binds his own mindfulness and reflects upon it so that it does not stray into confusion, giving rise to the mindfulness awakening-factor and cultivating it so as to bring it to full perfection; once mindfulness has been brought to full perfection, he investigates and deliberates, observing the dharma, giving rise to the investigation-of-dharma awakening-factor and cultivating it so as to bring it to full perfection; once investigation-of-dharma has been brought to full perfection, he gives rise to diligent effort, his own mind not retreating or shrinking back, giving rise to the effort awakening-factor and cultivating it so as to bring it to full perfection; once effort has been brought to full perfection, he gives rise to a supreme joy, his own mind unattached to it, giving rise to the joy awakening-factor and cultivating it so as to bring it to full perfection; once joy has been brought to full perfection, his own body and mind become tranquil and at ease, freed from torpor, giving rise to the tranquility awakening-factor and cultivating it so as to bring it to full perfection; once tranquility has been brought to full perfection, his own body and mind become joyful and content, attaining concentration, giving rise to the concentration awakening-factor and cultivating it so as to bring it to full perfection; once concentration has been brought to full perfection, he becomes remote from both craving and sorrow, his own mind then abiding in equanimity, giving rise to the equanimity awakening-factor and cultivating it so as to bring it to full perfection — and it is for this reason that the seven awakening-factors follow this same sequence. One asks: for what reason, among the eight path-branches, is the right-view branch spoken of first, and so on up through the right-concentration branch spoken of last? The answer: this accords with a sequence of skillful and elegant phrasing. Further, this accords with a sequence convenient for both the speaker and the listener. The Venerable Ghoṣa speaks as follows: one seeking to see the truths takes right view, with respect to the matter of direct realization, as his own foremost guide, cultivating the path-branches so as to bring them gradually to full perfection. Exactly as the scripture states: by means of right view, one gives rise to right intention; by means of right intention, one attains right speech; by means of right speech, one further attains right action; by means of right action, one further attains right livelihood; by means of right livelihood, one gives rise to right effort; by means of right effort, one then gives rise to right mindfulness; by means of right mindfulness, one is thereby able to give rise to right concentration —

and it is for this reason that the eight path-branches follow this same sequence.

Having already discussed this sequence, the grounds each relies upon ought now to be stated. One asks: within a given ground, how many of the factors of enlightenment exist? The answer: within the not-yet-arrived concentration, there exist thirty-six, excepting the joy awakening-factor; within the first dhyāna, the full thirty-seven are present; within the intermediate dhyāna and the third and fourth dhyānas, each possesses solely thirty-five, excepting the joy awakening-factor and right intention; within the second dhyāna, there exist thirty-six, excepting right intention;

within the former three formless attainments, there exist thirty-two, excepting the joy awakening-factor and right intention, right speech, right action, and right livelihood; within the desire realm and the peak of existence, each possesses solely twenty-two, excepting the awakening-factors, since the path-branches alone are undefiled — were the path-branches, too, spoken of before the awakening-factors, then the desire realm and the peak of existence, too, would possess path-branches, since these would then pervade both the contaminated and the undefiled.

Having already discussed the grounds each relies upon, their manifesting in the present ought now to be stated. One asks: within a given ground, how many of the factors of enlightenment manifest together in the present? The answer: within the not-yet-arrived concentration, there exist thirty-six factors of enlightenment, yet solely thirty-three manifest together in the present, excepting three of the applications of mindfulness — for what reason is this so? Since the four applications of mindfulness each take a separate object, there can scarcely even be two of them manifesting together in the present, let alone three or four. Within the first dhyāna, the full thirty-seven are present, yet solely thirty-four manifest together in the present, excepting three of the applications of mindfulness; within the intermediate dhyāna and the third and fourth dhyānas, each possesses thirty-five, yet solely thirty-two manifest together in the present, excepting three of the applications of mindfulness; within the second dhyāna, there exist thirty-six, yet solely thirty-three manifest together in the present, excepting three of the applications of mindfulness; within the former three formless attainments, there exist thirty-two, yet solely twenty-nine manifest together in the present, excepting three of the applications of mindfulness; within the desire realm and the peak of existence, there exist twenty-two, yet solely nineteen manifest together in the present, excepting three of the applications of mindfulness — the remainder should be understood according to their own meaning, this not being a matter requiring a separately fixed substance for each.

Having already discussed their manifesting in the present, their own relationships of overlap and non-overlap ought now to be stated. One asks: among these thirty-seven factors of enlightenment, is whatever is an awakening-factor likewise a path-branch? The answer: a tetralemma ought to be cast. There is what is an awakening-factor but not a path-branch — namely, joy, tranquility, and equanimity. There is what is a path-branch but not an awakening-factor — namely, right intention, right speech, right action, and right livelihood. There is what is both an awakening-factor and a path-branch — namely, every remaining factor of enlightenment, excepting faith. There is what is neither an awakening-factor nor a path-branch — namely, faith. One asks: for what reason is joy established as an awakening-factor? The answer: according with the very meaning of awakening is the very meaning of an awakening-factor; joy accords with this excellently, and it is for this reason that it is established as an awakening-factor. One asks: how does joy accord with this excellently? The answer: because, within the path of cultivation, across its nine grounds and nine grades, one repeatedly, in accordance with this practice, awakens supremely — exactly as, the more genuinely one awakens to the truth, the more a supreme joy is thereby given rise to; and, the more joy is given rise to, the more, in turn, one delights in giving rise to a genuine awakening to the truth, exactly as a person digging in the earth uncovers various treasures — the more he digs, the more treasure he uncovers, and joy is thereby given rise to; and, the more joy is given rise to upon uncovering treasure, the more, in turn, he delights in digging further — this, too, is just the same. One asks: for what reason is joy not established as a path-branch? The answer: according with the very meaning of seeking and striving is the very meaning of a path-branch; joy does not accord with this excellently, and it is for this reason that it is not established as a path-branch. One asks: how does joy fail to accord with this excellently? The answer: the more supreme joy is given rise to with respect to the truth, the more, in turn, one delights in abiding there without departing, and it is for this reason that, with respect to seeking and striving, joy does not accord with it — exactly as a person along a road, having become absorbed in something he delights in, is thereby incapable of swiftly reaching the direction toward which he was heading — this, too, is just the same. One asks: for what reason are tranquility and equanimity both established as awakening-factors? The answer: according with the very meaning of awakening is the very meaning of an awakening-factor;

tranquility and equanimity accord with this excellently, and it is for this reason that both are established as awakening-factors. One asks: how do tranquility and equanimity both accord with this excellently? The answer: it is by the force of tranquility that every matter of exertion is set to rest, abiding in equanimity, and one thereby becomes capable of genuinely awakening to the truth with respect to it, and it is for this reason that these accord with it excellently. One asks: for what reason are tranquility and equanimity not established as path-branches? The answer: according with the very meaning of seeking and striving is the very meaning of a path-branch; tranquility and equanimity do not accord with this excellently, and it is for this reason that they are not established as path-branches. One asks: how do these two fail to accord with this excellently? The answer: tranquility sets seeking itself to rest, and equanimity takes no delight in proceeding onward, these being wholly at odds with the very meaning of seeking and striving — exactly as departing and abiding, and sleeping and waking, are wholly at odds with one another — this, too, is just the same. One asks: for what reason is right intention established as a path-branch, and not an awakening-factor? The answer: according with the very meaning of seeking and striving is the very meaning of a path-branch; right intention spurs right view onward, seeking to emerge from birth-and-death and swiftly proceed toward nirvāṇa, exactly as a goad strikes an ox, swiftly causing it to arrive somewhere, and it is for this reason that it is established as a path-branch; seeking and striving without cease is itself the very characteristic of right intention, and this does not accord with the very meaning of tranquility — whatever is tranquil is capable of genuinely awakening, and it is for this reason that right intention is not established as an awakening-factor there. One asks: for what reason are right speech, right action, and right livelihood established as path-branches, and not awakening-factors? The answer: according with the very meaning of seeking and striving is the very meaning of a path-branch; right speech, right action, and right livelihood are exactly like the hub of a wheel, capable of accomplishing the very wheel of the path of seeing, and it is for this reason that, according with the very meaning of seeking and striving, they are established as path-branches; according with the very meaning of awakening is the very meaning of an awakening-factor — genuine awakening is not form, but is associated, possessing a support, an object, an aspect, and alertness; right speech, right action, and right livelihood run counter to this, and it is for this reason that they are not established as awakening-factors. One asks: for what reason is faith established as neither an awakening-factor nor a path-branch? The answer: at the very initial stage of setting out, the function of faith is augmented; once one has already entered the noble stage, one cultivates the awakening-factors and the path-branches — these belonging to differing periods of time, faith is thereby established as neither. Further, among the various dharmas of purification, with respect to the very category of purification, there is that whose own characteristic is fully perfected, and there is that whose own characteristic is not fully perfected — what is fully perfected refers to whatever fully possesses the characteristic of a faculty, a power, an awakening-branch, and a path-branch; whatever runs counter to this is named not fully perfected.

Among what is not fully perfected, whatever possesses the characteristic of an awakening-branch, yet lacks the characteristic of a path-branch, is established as an awakening-factor, not a path-branch — exactly as with joy, tranquility, and equanimity. Whatever possesses the characteristic of a path-branch, yet lacks the characteristic of an awakening-branch, is established as a path-branch, not an awakening-factor — exactly as with right intention, right speech, right action, and right livelihood. Whatever characteristic is fully perfected is established as both an awakening-branch and a path-branch — exactly as with mindfulness, concentration, wisdom, and the rest. Whatever, among what is not fully perfected, possesses the characteristic of neither an awakening-branch nor a path-branch is established as neither — exactly as with faith. One asks: for what reason is mind not established as a factor of enlightenment? The answer: because mind lacks the very characteristic of a factor of enlightenment. Further, mind's own force, with respect to both the defiled and the pure categories, is equally balanced, while the factors of enlightenment possess a force strongly inclined toward the pure category alone, and it is for this reason that mind is not established as one. Further, the factors of enlightenment, for the most part, take a general characteristic as their own object, while mind, for the most part, takes a particular characteristic as its own object, and it is for this reason that mind is not established as one. Further, the factors of enlightenment counteract affliction; every affliction whatsoever is itself a mental concomitant, and it is for this reason that what is capable of counteracting it, too, cannot itself be the mind. Further, the factors of enlightenment assist enlightenment; the ruling mind ought not itself to assist that which it presides over, exactly as a king does not, in the sense of a minister, assist himself. Further, mind causes birth-and-death to revolve without end, while the factors of enlightenment are capable of cutting off birth-and-death — their own meanings being mutually incompatible, mind is thereby not established as one. Further, the factors of enlightenment are capable of taming the mind, and what is not capable of being tamed cannot itself serve as the tamer. There are those who wish to hold that concentration is itself precisely the mind, and who therefore say that mind, too, is a factor of enlightenment — this runs counter to principle, and is thereby not what is discussed here. One asks: among the universal mental factors, for what reason are solely mindfulness, concentration, wisdom, and feeling established as factors of enlightenment? The answer: mindfulness, concentration, and wisdom, these three, accord with the pure category, their force being augmented, and the factors of enlightenment, too, are just the same, and it is for this reason that these three are gathered in. As for feeling: with respect to both the defiled and the pure categories, its force is equally supreme, and it is for this reason that it, too, is established as a factor of enlightenment. There are further teachers who say: although feeling's own force within the defiled category is indeed supreme, it nonetheless performs a beneficial service with respect to the pure category — exactly as a person of the caṇḍāla lineage, though base and lowly, still performs a beneficial service for a noble clan — and it is for this reason that it, too, is established as a factor of enlightenment. Perception, volition, contact, and desire have a force strongly inclined toward the defiled category, and it is for this reason that they are not established as factors of enlightenment. As for confident resolve: its own force is strongly inclined toward a merely imagined contemplation, while the factors of enlightenment accord with a contemplation of genuine reality, and it is for this reason that confident resolve is not gathered within them. There are further teachers who say: the factors of enlightenment have their force augmented at the learner's own stage; it is only upon reaching the non-learner's own stage that confident resolve's own force becomes supreme, and it is for this reason that it is not established as a factor of enlightenment.

Mental application, with respect to its object, causes the mind to give rise to awareness easily, yet in a manner readily detached and unfixed, while the factors of enlightenment cause the mind to abide firmly upon its object — these meanings being mutually incompatible, mental application, too, is thereby not established as one. There are further teachers who say: at the very initial moment of taking hold of an object, the force of mental application is supreme; once the object has already continued for some time, that same force gradually grows feeble, while the factors of enlightenment require that the object already be taken hold of for a considerable time before they exist at all — these meanings being mutually incompatible, mental application, too, is thereby not established as one. One asks: for what reason do all three kinds of feeling pervade the undefiled, yet solely joy is established as a factor of enlightenment? The answer: pleasure and equanimity, these two feelings, lack that same characteristic. Further, the factors of enlightenment possess a sharp, forceful aspect,

while pleasure and equanimity are sluggish and dull, and it is for this reason that neither is established. Further, the undefiled pleasant feeling is covered over and impaired by the pleasure of tranquility, while equanimity is covered over and impaired by the equanimity of formations, their own characteristic thereby failing to be clearly manifest, and it is for this reason that neither is established as a factor of enlightenment.

One asks: for what reason do both initial and sustained inquiry pervade the undefiled, yet solely initial inquiry is established as a factor of enlightenment? The answer: sustained inquiry lacks that same characteristic, and it is for this reason that it is not established.

Further, the factors of enlightenment possess a sharp, forceful aspect, while the function of sustained inquiry is feeble and inferior, and it is for this reason that it is not established. Further, the function of sustained inquiry is covered over and impaired by initial inquiry — since the function of spurring right view onward is especially augmented within initial inquiry, sustained inquiry is thereby not established as a factor of enlightenment. One asks: among the great wholesome-grounds dharmas, for what reason are solely faith, effort, tranquility, and equanimity, these four kinds, established as factors of enlightenment? The answer: because these four accord excellently with what is supreme for enlightenment, and are thereby, and exclusively, established as factors of enlightenment — that is, in proceeding toward enlightenment, faith serves as the foremost guide; in the very setting forth of the many practices, faith serves as the initial foundation, and it is for this reason that faith is established as a factor of enlightenment; effort pervasively spurs onward the practices proceeding toward enlightenment, causing swift progress toward the enlightenment of the three vehicles, and it is for this reason that it, too, is established as a factor of enlightenment; tranquility, being well-regulated, counteracts torpor and assists the excellence of the insight aspect; equanimity, being balanced, counteracts agitation and assists the excellence of the calm-abiding aspect — within the factors of enlightenment, calm-abiding and insight are what is foremost, and it is for this reason that both are established as factors of enlightenment. Shame, moral dread, and the other four, though their force is supreme among the dispersed wholesome category, are feeble with respect to the wholesome category belonging to concentration, and it is for this reason that they are not established as factors of enlightenment, since the factors of enlightenment are gathered within the wholesome category belonging to concentration.

There are further teachers who say: among the great wholesome dharmas, whatever is opposed by something strong, and whose own own-nature is supreme, is established as a factor of enlightenment; the rest are not so established. "Opposed by something strong" refers to whatever is associated with every defiled mind; "whose own own-nature is supreme" refers to whatever is the very root of the many practices, that spurs onward the many practices, or that assists the excellence of the calm-abiding or insight aspect.

Faith, effort, tranquility, and equanimity all fully possess these two meanings; shame and the other five possess neither of the two in full — that is, shame and the remaining four lack both meanings entirely.

Heedfulness alone lacks solely the meaning of a supreme own-nature, and it is for this reason that it is not established as a factor of enlightenment. One asks: for what reason are joyful contentment and weariness, too, of the very own-nature of the wholesome, and yet not established as factors of enlightenment? The answer: these two dharmas, joyful contentment and weariness, are incapable of pervasively taking every object as their own, there being no possibility, within a single class of mind, of both arising together — assisting awakening is not what is supreme in them, and it is for this reason that neither is established. One asks: for what reason, among every dharma of form and the rest, is solely non-manifesting form established as an awakening-branch, and not any other dharma? The answer: right speech, right action, and right livelihood accord with the noble path, their own force being augmented, and it is for this reason that they are established as awakening-branches; the remaining dharmas are not so, and it is for this reason that they are not established. One asks: for what reason are the noble lineages not established as awakening-branches? The answer: whatever, whether among householders or among renunciants, possesses two supreme matters is established as an awakening-branch — the first being a supreme resolve of mind, the second being a supreme conduct of practice. These four noble lineages possess two supreme matters among renunciants, but possess only a single supreme matter among householders, this being a supreme resolve of mind alone, without the meaning of a supreme conduct of practice — exactly as Śakra, the lord of the gods, seated upon his own jeweled lotus throne, ever surrounded by twelve myriad myriads of celestial maidens, with sixty thousand instruments of music constantly playing for his own entertainment, possesses, with respect to the four noble lineages, a resolve of mind alone, without the meaning of a conduct of practice; King Prasenajit and the other great kings of the realm, and Anāthapiṇḍika and the other great elders, too, are just the same,

and it is for this reason that the four noble lineages are not established as awakening-branches. There are those who say: the first three noble lineages take non-attachment as their own wholesome root as their own own-nature; the fourth noble lineage is itself precisely effort, since it is gathered within the delight in cutting off and the delight in cultivating. Were one to speak in this way, the fourth noble lineage, too, would be an awakening-branch. The Vibhajyavādins establish forty-one factors of enlightenment, this referring to the four noble lineages added to the thirty-seven — this does not accord with principle, and is thereby not what is discussed in this treatise, this being a matter for the *Prakaraṇapāda* to state. What is the mindfulness awakening-factor? It refers to the noble disciple who, with respect to suffering, accumulation, cessation, and the path, reflects upon suffering, accumulation, cessation, and the path, giving rise to a mindfulness capable of assisting enlightenment, and so on, stated at length — this is the faculty of "I shall come to know the unknown." Or, alternatively, it refers to the various learners who, seeing the calamity of birth-and-death and the excellence of nirvāṇa, give rise to a mindfulness capable of assisting enlightenment, and so on, stated at length — this is the faculty of having already known. Or, alternatively, it refers to the arhat who, contemplating his own mind's liberation, gives rise to a mindfulness capable of assisting enlightenment, and so on, stated at length — this is the faculty of fully knowing. This is named the mindfulness awakening-factor, and so on, up through the equanimity awakening-factor, stated fully in just the same way. What is right view? It refers to the noble disciple who, with respect to suffering, accumulation, cessation, and the path, reflects upon suffering, accumulation, cessation, and the path, giving rise to investigation-of-dharma, and so on, stated at length — this is the faculty of "I shall come to know the unknown." Or, alternatively, it refers to the various learners who, seeing the calamity of birth-and-death and the excellence of nirvāṇa, give rise to investigation-of-dharma, and so on, stated at length — this is the faculty of having already known. Or, alternatively, it refers to the arhat who, contemplating his own mind's liberation, gives rise to investigation-of-dharma, and so on, stated at length — this is the faculty of fully knowing. This is named right view, and so on, up through right concentration, stated fully in just the same way. One asks: for what reason, in speaking of the awakening-factors, does the text speak of "giving rise to a mindfulness capable of assisting enlightenment," and the like, while, in speaking of the path-branches, the text does not speak of "giving rise to investigation-of-dharma capable of assisting enlightenment," and the like? The answer: this ought indeed to be so stated, and that it is not so stated should be understood to be a case whose meaning has been left over for elsewhere. Further, it is because a desire to display a differing manner of speaking and a differing text is intended — since, by means of a differing manner of speaking and a differing text, both the speaker and the listener alike give rise to joyful delight. Further, it is because a desire to display two gateways, two abbreviated forms, two stages, two rungs of a ladder, two torches, two lights, and two shadows is intended, and it is for this reason that it is spoken of in this way. Further, it was earlier stated that the knowledge of exhaustion and of non-arising is named "enlightenment"; within the stage of the path of cultivation, the very meaning of an awakening-factor is thereby manifest, being close to enlightenment, and it is for this reason that it is said to "assist enlightenment"; within the stage of the path of seeing, the very meaning of a path-branch is thereby manifest, being remote from enlightenment, and it is for this reason that this same phrase is not spoken there. Exactly as the scripture states: the contemplation of impurity is cultivated together with the mindfulness awakening-factor, its own basis being weariness, its own basis being freedom from attachment, its own basis being cessation, and turning toward relinquishment; and so on, up through the equanimity awakening-factor, stated fully in just the same way. One asks: the contemplation of impurity is contaminated, while the seven awakening-factors are undefiled — how can a contaminated dharma co-arise together with an undefiled dharma? The Venerable Vasumitra speaks as follows: it is by means of the contemplation of impurity that the mind is subdued and tamed, causing it to become utterly pliant and capable, and, once it is so, one becomes able to give rise to an awakening-factor immediately thereafter, without interruption, this same awakening-factor being what again gives rise to the contemplation of impurity — it is in reliance upon this same meaning that they are spoken of as "co-arising together."

Exactly as the scripture states: the various noble disciples, if they listen to the dharma with a single, one-pointed mind through the ear, are thereby capable of cutting off the five hindrances, cultivating the seven awakening-factors so as to bring them swiftly to full perfection. One asks: it is necessarily within mental consciousness, through the wisdom accomplished by cultivation, that one is capable of cutting off affliction, not within the five sense-consciousnesses — the innate wisdom of hearing and of thinking are incapable of cutting off affliction — how, then, can it be said that, by means of a single, one-pointed mind listening through the ear, the five hindrances are cut off? The answer: it is with reference to a chain of successive causes that this is spoken of in this way —

that is, wholesome ear-consciousness gives rise, immediately and without interruption, to wholesome mental consciousness; this same wholesome mental consciousness gives rise, immediately and without interruption, to the wisdom accomplished through hearing; this same wisdom accomplished through hearing gives rise, immediately and without interruption, to the wisdom accomplished through thinking; this same wisdom accomplished through thinking gives rise, immediately and without interruption, to the wisdom accomplished through cultivation; this same wisdom accomplished through cultivation, once its own cultivation has become genuinely mature, is capable of cutting off the five hindrances — and it is for this reason that this does not contradict principle. One asks: at the very time the five hindrances are cut off, one has not yet been able to fully perfect the cultivation of the seven awakening-factors — for what reason, then, does the scripture speak in this way, saying that cutting off the five hindrances and cultivating the seven awakening-factors so as to bring them swiftly to full perfection occur together? The answer: at the very time of becoming free of the desire realm's own defilement, it is named being capable of cutting off the five hindrances; at the very time of becoming free of the form realm's own defilement, it is named cultivating the seven awakening-factors; at the very time of becoming free of the formless realm's own defilement, it is named bringing them swiftly to full perfection — and it is for this reason that there is no fault in this. There are those who say: at the very time of becoming free of the desire realm's own defilement, it is named being capable of cutting off the five hindrances; at the very time of becoming free of the formless realm's own defilement, it is named cultivating the seven awakening-factors so as to bring them swiftly to full perfection — this speaks of the very beginning and the very end, the middle being abbreviated, and it is for this reason that there is no fault in this. There are, further, those who say: at the very time of the uninterrupted path, it is named being capable of cutting off the five hindrances; at the very time of the path of liberation, it is named cultivating the seven awakening-factors so as to bring them swiftly to full perfection — these two being mutually adjacent, in close proximity, it is for this reason that they are spoken of as swift.