Homage to that Blessed one, who is an Arahant and perfectly
Self-enlightened.

Yesan sambodhi-angesu samma cittan subhavitan ,

adana-patinissagge anupadaya ye rata ,

khinasava jutimanto te loke parinibbuta .

(Dh.89)

Those whose minds, rightly, are well developed in the factors of enlightenment,

who delight in relinquishing acquisitiveness and non-attachment,

they in this world are ones who are illuminated [with wisdom], have eliminated the [mental] effluents and completely extinguished [the fires of greed, hatred and delusion].

Faithful Devotees, the above quotation 1 is the last verse in the Pandita-vagga - the chapter on the `Wise,' of the Dhammapada spoken by the fully Enlightened one. The meaning, in brief, is as follows:

Yesan sambodhi-angesu samma cittan subhavitan - For those whose minds are well developed in the factors of enlightenment

adana-patinissagge anupadaya ye rata - [ those who] having relinquished craving and [wrong] views have attained the complete extinction of the defilements ( kilesa-parinibbana ), `attached' to anupada (lit. non- attachment), which is a name for nibbana

khinasava jutimanto te loke parinibbuta - they are the ariyans who have reached kilesa-parinibbana , this is the meaning.

If anyone has well developed the factors of enlightenment, not attached to craving and [wrong] view they become one who has relinquished the defilements and attained complete nibbana with the substratum of existence still existing ( sa-upadi-parinibbana 2) . This is how this teaching, in verse, of the Buddha should be understood.

The reference here to the term sambodhi is to the eight dhammas, namely: stream-entry ( sotapanna ) path & fruit, once-returner ( sakadagami ) path & fruit, non-returner ( anagami ) path & fruit, and arahatta path & fruit. Here the four path knowledges, which take the first place, are called sambodhi , the four fruits are also known as sambodhi , and nibbana and omniscient knowledge ( sabbannuta-nana ) are said to be as well.

For knowledge of the four paths [leading to Nibbana], called sambodhi , one should develop the following seven factors:

· Sati - mindfulness

· Dhamma-vicaya - investigation of dhamma s

· Viriya - energy

· Piti - ecstasy

· Passaddhi - tranquillity

· Samadhi - concentration

· Upekkha - equanimity

If these seven factors have been [fully] developed then this is called being well developed in the factors of enlightenment.

Here sati is considered in four ways:

· Cattaro satipatthana- the four presences of mind-fulness

· Satindriya - the [spiritual] dominion of mindfulness

· Sati-bala - the spiritual capability of mindfulness

· Samma-sati - right mindfulness

The powerful sati , defined in the above list, is known as the mindfulness factor of enlightenment ( sati-sambojjhanga 3).

Dhamma-vicaya is called or referred to by the names:

· Vimansa-iddhi-pada - the way to [attain] psychic power by [wise] investigation

· Pannindriya - the [spiritual] dominion of wisdom

· Panna-bala - the spiritual capability of wisdom

· Samma-ditthi - right view

These four, which belong to the wisdom aspect, are known as the investigation of dhammas factor of enlightenment ( dhamma-vicaya-sambojjhaïga 4) .

Viriya is variously referred to as follows:

· Cattaro sammappadhana - four right exertions

· Viriya-iddhi-pada - the way to [attain] psychic power by energy

· Viriyindriya - the [spiritual] dominion of energy

· Viriya-bala - the spiritual capability of energy

· Samma-vayama - right effort

These are known as the energy factor of enlightenment ( viriya-sambojjanga 5).

Piti - ecstasy is described as:

· Khuddika piti - the thrill of ecstasy that causes the hairs on the body to stand up

· Khanika piti - instantaneous ecstasy like a flash of lightning.

· Okkantika piti - the flood of ecstasy like breakers on the seashore.

· Ubbega piti - transporting ecstasy that enables one to float in the air

· Pharana piti - suffusing ecstasy which pervades the whole body

(Vism.IV,94Ý98)

The above non-sensual ( niramisa ) forms of piti are known as the ecstasy factor of enlightenment ( piti-sambojjhanga 6).

Passaddhi - means the tranquillizing of the mind and mental qualities. There are two types of passaddhi :

· Kaya-passaddhi - tranquillity of body (not the physical body, though it is affected, but referring to the mental qualities ( cetasikas ))

· Citta-passaddhi - tranquillity of mind (consciousness)

(C.f. Vism.XIV,144)

These are known as the tranquillity factor of enlightenment ( passaddhi-sambojjhanga 7).

Samadhi is called by three names:

· Samadhindriya - the [spiritual] dominion of concentration

· Samadhi-bala - the spiritual capability of concentration

· Samma-samadhi - right concentration

The above three are known as the concentration factor of enlightenment ( samadhi-sambojjhanga 8).

Upekkha - equanimity is ten fold:

· Chatangupekkha - the six-fold equanimity, i.e. when forms are seen with the eye dhammas cognised by the mind a monk is neither pleased nor displeased, but dwells with equanimity (A.6:1)

· Brahma-viaharupekkha - the divine abiding equanimity, i.e. pervading all directions with a mind of equanimity (and neutrality to all beings) (D.13)

· Bojjhangupekkha - the factor of enlightenment equanimity, the developing of the equanimity factor of enlightenment, which is inclined to seclusion, the fading of lust, (S.46:1); whenever a monk looks on equanimously at the mind thus well concentrated (by developing samadhi-sambojjhanga ) he develops upekkha-sambojjhanga (S.46:4)

· Viriyupekkha - evenness of energy, neither too tight nor too lax, i.e. from time to time paying attention to sign of equanimity [or balance of energy] (A.3:103)

· Sankharupekkha - equanimity concerning sankharas , i.e. the eight equanimities concerning sankharas that arise due to ( samatha ) - the reflection for stilling the hindrances in order to attain the first jhana, the reflection for stilling the perception of the sphere of nothingness in order to attain the neither-perception-nor-non-perception sphere attainment, and the ten equanimities concerning sankharas that arise due to ( vipassana ) - the reflection for stilling birth, aging, death, etc. in order to attain the the path/fruit of sotapatti (Ps.1:9)

· Vedanupekkha - equanimity of feeling, the so called neither-pain-nor-pleasure [feeling] arisen thus: `whenever a sense-sphere wholesome mind has arisen associated with equanimity' (Dhs.1:150)

· Vipassanupekkha - the equanimity from insight, i.e. becoming centred through examination: `what is and exists he abandons and obtains equanimity' (M.106, A.7:55)

· Tatra-majjhattupekkha - equanimity of even-mindedness, i.e. the equanimity that which causes to proceed evenly (i.e. the universal beautiful cetasika ) of those that are co-arisen in the [four cetasikas of] desire ( chanda ), decision ( adhimokkha ), attention ( manasi-kara ) and even-mindedness ( tatra- majjhattatà ) (Vism.XIV,133)

· Jhanupekkha - equanimity of jhana, i.e. producing impar - tiallity to even the highest happiness ( agga-sukha ) [as explained in the definition of the third jhana]: `he dwells with equanimity' (D.2)

· Parisuddhupekkha - equanimity of purity, i.e. purified from all opposites, the non-involvement in calming the opposites as explained [thus] : `the fourth jhana, which has purity of mindfulness and equanimity' (D.2)

(Vism.IV,156Ý166)

Equanimity means to maintain a balance of the mind and cetasikas. The principal [ cetasika ] in maintaining this balance is tatra-majjhattata - equipoise. This means to have no attachment towards people or objects that are dear and maintain an impartial attitude. This is known as the equanimity factor of enlightenment ( upekkha-sambojjhanga 9).

If one wishes to attain the state of an Arahant, Paccekabuddha or Sammàsambuddha one should sincerely make much of ( bahuli-katabba ) and well develop ( subhavitabba ) the seven bojjhangas referred to above. The Buddha has explained how this can be achieved. 10 When you do achieve this you become a dana-patinissagga . Patinissagga means [complete] relinquishing. a dana here means taking up everything with craving ( tanha ) and [wrong] view ( ditthi ), but if these seven factors of enlightenment have been developed the taking up with craving and wrong view will be completely given up.

Anupadaya ye rata . Anupada is a name for nibbana, but it also means not being caught up in craving and wrong view; As it can not be taken as object when there is craving and wrong view nibbana is called anupada .

Khinasava - by the development of the seven factors of enlightenment all the [mental] effluents ( a savas ) become eliminated and this is called khinasava . The different types of a sava are:

· Kamasava - the [mental] effluent of sensuality

· Bhavasava - the [mental] effluent of existence

· Ditthasava - the [mental] effluent of [the sixty-two kinds of erroneous] views 11

· Avijjasava - the [mental] effluent of ignorance [in regard to the four noble truths, past & future lives and the law of dependent arising]

(Ps.1:32; 1:55)

Te loke parinibbuta - this is the attainment of Arahant ship , Pacceka-buddha hood or Sammàsambuddhahood in this very life. There are two kinds of parinibbana :

· Kilesa-parinibbana - complete ending of [all] the defilements, i.e. the attainment of Arahantship.

· Khandha-parinibbana - complete ending of the [five] aggregates, i.e. the attainment of parinibbàna at the end of an Arahant's life.

(D.28 Comm.; Vibh.16:10 Comm. 12)

At the age of thirty-five Gotama Buddha , in the early hours of the morning while sitting under the bodhi tree, attained the quenching of [all] the defilements ( kilesa-parinibbana ) and realized omniscient knowledge ( sabbannuta-nana ) by practising tranquillity ( samatha ) and insight ( vipassana ) meditation. Forty-five years later at the Upavattana sal grove ( sala-vana ) near Kusinara the Buddha attained khandha-parinibbana .

Here if we properly understand the factors of enlightenment we can develop them in all situations. It requires a long discourse to explain this, but briefly it is as follows. Now we have organized this meritorious activity, observed precepts, listened to Dhamma, etc., therefore, at this moment through [contacts occurring at] the six-sense doors kusala cittas are continuously, in series after series, arising . Due to the seeing with the eyes, eye door ( cakkhu-dvara ) wholesome ( kusala ) cognitive processes ( citta-vithis ) arise. Similarly due to hearing sounds ear door ( sota-dvara ) wholesome cognitive processes arise, from the smell of the offerings nose door ( ghana-dvara ) wholesome cognitive processes arise, from the taste of the food offered tongue door ( jivha-dvara ) wholesome cognitive processes arise, from arranging the seating, presenting the offerings and anything else done to facilitate convenience in regard to the body body door ( kaya-dvara ) wholesome cognitive processes arise and then reflecting on the qualities of the Buddha, Dhamma [and Sangha], reflecting on the benefits that accrue through being generous, etc. mind door ( mano-dvara ) wholesome cognitive processes arise. Now with each of these cognitive processes arise seven mental impulsions ( javanas ) , and then with each [set of] seven mental impulsions the seven bojjhangas develop . When one is engaged in these wholesome activities, at every stage, in the resulting mental impulsions mindfulness is fixed on those wholesome activities, there mindfulness is definitely present. As it is a naturally beautiful cetasika and if it is accompanied by happiness ( somanassa-sahagata ) and associated with wisdom (nan a-sampayutta ) there are twenty sobhana cetasikas , that is the nineteen universally beautiful ( sobhana-sadharana ) cetasikas along with the [spiritual] dominion of wisdom ( pannindriya ), with the addition of the thirteen ethically variables ( annasamana s ) this becomes thirty-three, and then with the addition of citta there are thirty-four . Contained in these thirty-four natural [qualities] is mindfulness ( sati ); this is referred to as the enlightenment factor of mindfulness ( sati-sambojjhanga ).

For example, if someone, who has been developing the perfections ( paramis ) to attain Arahantship, [or Buddhahood] gives a Dhamma talk the mindfulness involved in that wholesome action will help them to realize the four paths & fruits and nibbana, this is why it is called sati-sambojjhanga . At the same time when such a person contemplates the benefits [of the wholesome action] or the noble qualities of the Arahants and the Sangha whatever understanding arises is called pannindriya . Due to that pannindriya they will one day realize the four paths & fruits according to their enlightenment aspirations. Therefore, as an arisen wisdom factor for the realization of the four paths and fruits, i.e. enlightenment ( bodhi ), it is called dhamma-vicaya-sambojjhanga.

Similarly, one has put in a lot of effort, even without taking rest, without considering the fatigue involved, in organizing this event. Such energy for that will be of help for the realization of four paths & fruits one day. This energy is referred to as viriya-sambojjhanga.

At the same time one participates in this wholesome activity with pleasure ( somanassa-sahagata ), which is free from a greed-rooted mind ( citta ) . Having participated in such an event and contemplating the noble qualities of the Buddha, Dhamma and the Sangha, one's own ethical conduct ( sila ), etc. the wholesome mind generated would cause lasting ecstasy to arise. Such piti within the kusala citta develops more and more and becomes the five types of ecstasy. This piti is non-sensual ( niramisa ) piti , and as it helps one to realize the four paths & fruits one day it is called piti-sambojjhanga.

Invariably, because of the piti-sambojjhanga mentioned above, during this wholesome activity tranquillity ( passaddhi ) of the cetasikas occurs. This passaddhi is two-fold:

· Kaya-passaddhi - tranquillity of the body, this is of the cetasikas , not the physical body, but it affects the physical body.

· Citta-passaddhi - tranquillity of the mind.

This tranquillity achieved will help the attainment of the four paths & fruits one day, and therefore it is called passaddhi-sambojjhanga.

At the same time in each of the mental impulsions [of the cognitive processes], is present the one-pointedness mental quality ( ekaggata cetasika ), which is associated with wisdom. Therefore, this ekaggata develops as an indriya , develops as a bala , develops as a bojjhanga and develops as a factor of the path ( magganga 13). In the mundane sense this becomes mundane sense-sphere merit. Now this citta ekaggata is ekaggata samadhi that will help one to realize the four paths & fruits one day, and this becomes samadhi-sambojjhanga.

Along with this will exist tatra-majjhattata, upekkha , which is one of nineteen [universal] beautiful cetasikas , in one's mind. This views the citta and cetasikas in a balanced way. Let us, for example, take a schoolteacher with a class of thirty-three students, the teacher expects a certain uniformity among his students, i.e. if they sit in the same manner, stand in the same manner and study in the same manner he would consider it proper. The teacher always tries to achieve uniformity among his students. The nature of tatra-majjhattata is similar, it expects to see the citta and cetasikas do their respective duties in the same manner and views them impartially just as a teacher would advise and impart knowledge to his students. Like as previously mentioned this tatra-majjhattata, upekkha is impartial, even the dearest person is viewed with a balanced mind. This is the nature of tatra-majjhattata . Because this helps one to realize the four paths & fruits it is called upekkha-sambojjhanga .

What happens due to the performing of today's activity? The seven bojjhanga s that help one to attain the states of Arahant, Paccekabuddha, or Sammasambuddha developed [to some extent] in our minds. All this time millions of millions of cognative processes and mental impulsions may have occurred in our minds, and with each javana, with each cognative process the seven bojjhangas develop . It takes at least many millions of aeons for these seven bojjhangas to develop and be come strong. Although the physical body keeps changing from life to life, the consciousness, from mind moment to mind moment, mental connection continues to exist. This is called dependent origination ( paticca-samuppada ). Just as a cause has an effect and then that effect becomes the cause for a new effect and so on, the stream of consciousness continues life after life. We relinquish the physical body from life to life, however, the bodhi-pakkhiya dhammas and factors of enlightenment ( bojjhanga dhammas ) keep developing until they reach a stage adequate to acquire the knowledge [or the wisdom required] for enlightenment ( bodhi-nana 14). It is not a person that reaches the state of bodhi , but rather it is a natural consequence [of the practice] . 15[When the bojjhangas are developed] the states of Arahant, Paccekabuddha or Sammasambuddhahood are attained at a suitable time, the paths and fruits, such as sotapanna , develop progressively. According to the fixed laws 16 of the mind ( citta-niyama ) and nature ( dhamma-niyama ) the [seven] bojjanga dhammas develop, and these help to attain of the paths and fruits. This is what the Buddha taught. It does not happen in a day, a year or a lifetime, but, naturally, may take millions or billions of life times or aeons to develop the seven bojjhangas .

So if anyone, from life to life, has developed and practised much these seven bojjhanga dhammas such virtuous ones will , having abandoned tanha and ditthi and eliminated all the [mental] effluents , see with their [own] wisdom the element of nibbana ( nibbana-dhatu ) and realize kilesa-parinibbana , after which there is no more rebirth.

1This verse is also found at the end of A.10:117Ý8 , 169Ý70; S.45:34 & S.46:17.

2 I.e. they are Arahants who have not yet passed away; the five aggregates of attachment ( pa¤c ' upàdànakkhandhà ) that had arisen due to ignorance at birth continue to exist until the end of that life, though there is no longer any desire & lust ( chanda-ràga ) for and attachment ( upàdàna ) to them ; after that there will be no new arising of the five aggregates of attachment.

3 D.16 Comm. Ý the four factors that lead to the arising of the enlightenment factor of mindfulness are: mindfulness & clear comprehension ( sati-sampaja¤¤a ), avoidance of people who are not mindful ( muññhassati-puggala-parivajjanatà ), association with people who are mindful ( upaññhitassati-puggala-sevanatà ) and intentness on the se [first three factors] ( tad-adhimuttatà ).

4 Vism.IV,54 Ý seven dhammas are given that lead to the arising of the enlightenment factor of dhamma investigation, they are: questioning ( paripucchakatà ), keeping the foundations clean ( vatthu-visada-kiriyà ), maintaining evenness of the [spiritual] dominions ( indriya-samatta-pañipàdanà Þ see Vism.IV,47), avoidance of foolish people ( duppa¤¤a-puggala-parivajjanatà ), association with wise people ( pa¤¤avanta-puggala- sevanatà ), [wise] consideration of the conduct [or practices for developing] profound knowledge ( gambhãra-¤àõa-cariya-paccavekkhaõatà ) and being intent on the se [ above factors ] ( tad-adhimuttatà ).

5 Vism.IV,55 Ý there are eleven dhammas given that lead to the arising of the enlightenment factor of energy ( viriya-sambojjhaïga ), these are as follows: considering the fearfulness of the woeful states, etc. ( apàyàdi-bhaya-paccavekkhaõatà ), seeing the benefits of the mundane and supramundane distinctive [states] that are realized dependent on energy ( viriyàyatta-lokiya-lokuttara-visesàdhigam-ànisaüsa-dassità ), considering the sequence of the journey (towards the goal) thus: `The path travelled by the Buddhas, Paccekabuddhas and the great disciples Þ which has to be gone by me Þ is not possible by laziness' (` Buddha-Paccekabuddha-mahàsàvakehi gata-maggo mayà gantabbo so ca na sakkà kusãtena gantun ' ti evaü gamana-vãthi-paccavekkhaõatà ), honouring the alms [received] by making it of great fruit for the donors ( dàyakànaü mahapphala-bhàva-karaõena piõóàpacàyanatà ), [wisely] reflecting on the greatness of the Teacher (Buddha) [thinking] thus: `the Teacher speaks in praise of arousing energy and [this] unsurpassed Teaching that is very useful for us is venerated by the practice [only], nothing else' (` Viriyàrambhassa vaõõa-vàdã me satthà , so ca anatikkamanãya-sàsano amhàka¤?ca bahåpakàro pañipattiyà ca påjiyamàno påjito hoti na itarathà ' ti evaü satthu mahatta-paccavekkhaõatà ), [wisely] reflecting on the greatness of the inheritence [thinking] thus: ` [this,] called the True-teaching, a great inheritence, to be inherited by me, can not be inherited by [one who is] indolent (` Saddhamma-saïkhàtaü me mahà-dàyajjaü gahetabbaü, ta¤?ca na sakkà kusãtena gahetun ' ti evaü dàyajja-mahatta-paccavekkhaõatà ), dispelling sloth and torpor by paying attention to the perception of light, changing posture, going outside, etc. ( àloka-sa¤¤ã-manasikàra-iriyàpatha-parivattana-abbhokàsa-sevanàdi-thãna-middha-vinodanatà ), avoiding lazy people ( kusãta-puggala-parivajjanatà ), associating with those who arouse energy ( àraddha-viriya-puggala-sevanatà ), reflecting on the [four] right exertions ( sammappadhàna-paccavekkhaõatà ) and being intent on the se [ above factors] ( tad-adhimuttatà ).

6 Vism.IV,56 gives eleven factors for the ecstasy factor of enlightenment ( pãti-sambojjhaïga ): recollection of the [qualities of the] the Buddha ( Buddhànussati ), the Dhamma ( Dhammànussati ) & the Saïgha ( Saïghànussati ), [one's own] moral conduct ( sãlànussati ), [one's own] generosity ( càgànussati ), [one's own faith ( saddhà ), moral conduct, generosity and wisdom ( pa¤¤à ) being the same as that which causes rebirth as] deities ( devatànussati ), peacefulness ( upasamànussati ), avoidance of coarse people ( låkha-puggala-parivajjanatà ), association with refined people ( siniddha-puggala-sevanatà ), reflecting on inspiring discourses ( pasàdaniya-suttanta-paccavekkhaõatà ) and being intent on the se [ previous mentioned factors ] ( tad-adhimuttatà ).

7 Vism.IV,60 Ý the seven factors that lead to the arising of passaddhi-sambojjhaïga are: taking choice foods ( paõãta-bhojana-sevanatà ), staying where the climate [brings] ease ( utu-sukha-sevanatà ), using the posture [that brings] ease ( iriyàpatha-sukha-sevanatà ), even effort ( majjhatta-payogatà ), avoidance of people who are bodily agitated ( sàraddha-kàya-puggala-parivajjanatà ), associating with people who are physically tranquil ( passaddha-kàya-puggala-sevanatà ) and intentness on the se [ above factors ] ( tad-adhimuttatà ).

8 Vism.IV,61 Ý there are eleven factors leading to the arising of samàdhi-sambojjhaïga: cleanliness of the foundations ( vatthu-visadatà ), skill with the [meditation] signs ( nimitta-kusalatà ), maintaining evenness of the [spiritual] dominions ( indriya-samatta-pañipàdanatà ), timely restraint of the mind ( samaye cittassa niggahaõatà ), timely exertion of the mind ( samaye cittassa paggahaõatà ), uplifting the mind that is bored through faith and [a sense of] urgency ( nirassàdassa cittassa saddhà-saüvega-vasena sampahaüsanatà ), looking on with non-interference [when things] proceed correctly ( sammà-pavattassa ajjhupekkhanatà ), avoidance of distracted people ( asamàhita-puggala-parivajjanatà ), associating with people who are collected ( samàhita-puggala-sevanatà ), reflection of the jhànas and liberations ( jhàna-vimokkha-paccavekkhaõatà ) and intentness on the se [ above factors ] ( tad-adhimuttatà ).

9 Vism.IV,62 Ý there are five factors that lead to the arising of upekkhà-sambojjhaïga : equanimity with regards to [all] beings ( satta-majjhattatà ), equanimity with regards to [all] that is conceived ( saïkhàra-majjhattatà ), avoiding people who cherish beings and [all] that is conceived ( satta-saïkhàra-kelàya na -puggala-parivajjanatà ), associating with people who have equanimity with [all] beings and [all] that is conceived ( satta-saïkhàra-majjhatta-puggala-sevanatà ) and intentness on the se [ four factors ] ( tad-adhimuttatà ).

10 See S.46:2Ý3.

11 See D.1 where these sixty-two views are given.

12 At both of these references a third ` parinibbàna ' is mentioned, called dhàtu-parinibbàna ; this refers to the time when the relics ( dhàtu ) of the Buddha come together at Buddhagaya and then disappear Þ the Teachings ( sàsana ) are said to have disappeared then, too Þ 5,000 years after the Buddha ' s passing away (M.142 Comm.).

13 I.e. right concentration ( sammà-samàdhi ).

14 M.Nidd.16 (to Sn.956) & C.Nidd.18 (to Sn.1136) Ý The knowledge ( ¤àõa ), wisdom ( pa¤¤à ), [spiritual] dominion of wisdom ( pa¤¤indriya ), spiritual capability of wisdom ( pa¤¤à-bala ), ? right view ( sammà-diññhi ) in the four [supramundane] paths is called enlightenment ( bodhi ). The Blessed one by that knowledge of enlightenment ( bodhi-¤àõa ) awakens to the [fact] that all phenomena is impermanent ( sabbe saïkhàrà aniccà ) and has the nature to cease ( nirodha-dhamma ), or awakens to that which is to be enlightened to, awakened to, attained, reached and realized.

15 C.f. M.16; S.22:101.

16 D.14 Comm. Ý there are five fixed laws ( niyàmas ): the fixed law of actions ( kamma-niyàma , i.e. wholesome actions give pleasant results and unwholesome actions give unpleasant results), the fixed law of the season s ( utu-niyàma , i.e. the time or season that trees fruit, is windy/not windy, sunshine is scorching/not scorching, it rains/not rains, lotus flowers open during the day/close at night), the fixed law of seeds ( bãja-niyàma , i.e. from rice gains only get rice crops, sweet/bitter fruits only give sweet/bitter taste respectively), the fixed law of the mind ( citta-niyàma , i.e. the former citta and cetasikas are the nearest dependent conditions for the [arising of the] later and so [in the cognitive process ( citta-vãthi )] eye consciousness, etc. [are the nearest dependent conditions] for the receiving [consciousness], which arises immediately afterwards) and the fixed law of nature ( dhamma-niyàma , i.e. when Bodhisattas enter the womb, etc. in their last life the ten-thousand world system quakes Þ see D.16 for the other events like His birth, en - lightenment, etc.).