The Seven Enlightenment (Awakening) Factors
Sutra: Again, bhikkhus, one dwells contemplating mind-objects (dhammas) as mind-objects (dhammas) in terms of the seven enlightenment factors. And how does one dwell contemplating mind-objects as mind-objects in terms of the seven enlightenment factors?
Here, if the mindfulness enlightenment factor is present, one knows: “There is the mindfulness enlightenment factor in me”; or if the mindfulness enlightenment factor is not present, one knows: “There is no mindfulness enlightenment factor in me”; and one also knows how the unarisen mindfulness enlightenment factor can arise, and how the arisen mindfulness enlightenment factor can be perfected by development.
Three insights from this paragraph.
1.“In this way, one dwells contemplating mindfulness) as mindfulness internally (our self), or dwells contemplating mindfulness as mindfulness externally (in others), or dwells contemplating mindfulness as mindfulness both internally and externally.
2.Or else one dwells contemplating in mindfulness their arising factors, or dwells contemplating in mindfulness their vanishing factors, or dwells contemplating in mindfulness both their arising and vanishing factors.
3.Or else mindfulness that “there is mindfulness”(dhammas) is simply established to the extent necessary for bare knowledge and continuous mindfulness. And one abides independent, not clinging to anything in the world. That is how one abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.
Commentary on this section of Sutta.
In the Buddhist tradition, the ultimate spiritual goal is enlightenment (the complete cessation of al greed, hatred and delusion), the realization of
nibbana (nirvana in Sanskrit) – a transcendent reality that exists beyond the laws of cause and effect.
Nibbana is a self-subsistent reality that is not the result of anything. By cultivating the seven factors of enlightenment (also referred to as awakening factors), we eradicate the delusions and perceptual distortions that prevent us from discerning this ultimate truth (that is here right now!)
Enlightenment can be said to occur when the mind reaches the final stage of purification, and is in accord with the Four Noble Truths. The seven factors of enlightenment are the specific mental factors that support the fulfillment of this essential attainment. These seven factors are:
1. Mindfulness
2. Investigation of dhammas 3. Energy or effort
4. Joy
5. Tranquility or calm
6. Concentration
7. Equanimity
These factors are referred to as the “Seven Treasures of the Buddha,” and this configuration of spiritual development is unique to the Buddha’s teaching.
Just as in a peaked house all rafters, whatsoever, go together to the peak, slope to the peak, join in the peak, and of them all the peak is reckoned chief, even so meditators, the meditator who cultivates and makes much of the seven factors of enlightenment, slopes to Nibbana, inclines to Nibbana, tends to Nibbana. The Buddha
The factors of enlightenment unfold in a particular sequence, with the first factor (mindfulness) acting as a base upon which the next factor evolves, and so forth. As each subsequent factor arises, the earlier factors continue to operate in a unified manner.
The factors of enlightenment have been present in a rudimentary form throughout each stage of our spiritual development; however, at this point, the factors gain the power and momentum necessary to lead us to spiritual liberation.
It is important to recognize the presence of the factors of enlightenment so we can bring them to maturity. It is likewise essential to recognize when they are absent so we can initiate the causes and conditions that will support their arising.
While working to create the causes and conditions leading to full awakening, we can use the factors of enlightenment to balance our meditation practice. The enlightenment factors of investigation, energy and joy uplift the mind when it becomes depressed, while the factors of tranquility, concentration, and equanimity calm the mind when it becomes hyperactive.
Imagine what it would be like to always have these enlightenment factors present in the mind.
Mindfulness – Enlightenment (Awakening) Factor #1
We begin with mindfulness, which is the key to cultivating ALL the factors of enlightenment. It is at the root and is basis of all true spiritual development. Although other factors of mind need to be in balance, mindfulness is always in balance and it is actually responsible for balancing all the other mental factors.
Mindfulness has the quality of not forgetting what is in front of the mind. It creates a stability of awareness and keeps bringing us back to the present moment (an aspect of remembering is a key part of mindfulness). At some point mindfulness is so strong that even if we tried to distract ourselves, mindfulness would, like a boomerang, return us to the present moment experience. It keeps us safe from being carried away by the various sense impressions that enter the six sense doors.
Mindfulness prevents us from being controlled by habitual mind states that may arise based upon greed, hatred, or delusion. It is a key factor in helping abandon what is unskillful and in supporting the arising of all that is wholesome.
Mindfulness is paying attention to what is occurring within us and to us during every moment of experience. It is a kind of attention that is bare of three things: judgment, decision, and commentary.
We do not judge what is occurring in the mind. If we did, we would grasp those experiences that we judged as being positive or fortunate. We would
resist those experiences that we judged as being negative or unfortunate. This kind of judgment, and the consequent reaction to that judgment, would prevent us from seeing things as they really are.
We do not make decisions about what occurs in the mind. We do not try to analyze why we are thinking in a particular way, try to understand why certain patterns recur in the mind, or try to manipulate our thoughts according to what we would prefer to think about. That is not the purpose of mindfulness. We are also not doing psychotherapy on ourselves to resolve our psychological issues.
We do not focus on the commentary that incessantly arises in the mind. These comments are always related to the past or are concerned with what may occur in the future. They are not at all related to what is truly occurring in the present moment.
If judgment, decision, or commentary does arise in the mind, we mindfully observe them without identifying with any of these experiences.
Overall, mindfulness is bending back the beam of attention to our own experience. It builds up momentum through continuous practice until it becomes a powerful force that can uncover the deepest secrets of existence.
As opposed to making a superficial observation, mindfulness has the characteristic of sinking deeply into each object it observes. This enables the next factor of enlightenment, investigation of dhammas, to effectively perform its function of allowing us to directly see the impermanent, unsatisfactory, and selfless nature of experience.
We need to be mindful at all times to truly cultivate mindfulness as an enlightenment factor.
Additional thoughts about Mindfulness
Mindfulness is “mirror-thought” – it reflects only what is presently happening with no biases. It is impartial and does not take sides.
Mindfulness is full acceptance of what is before the mind without attachment or resistance.
Mindfulness is always in the present moment.
Mindfulness is non-egoistic awareness – it occurs without reference to a self.
Mindfulness is the awareness of change as it occurs within our own internal experience.
Mindfulness is associated with memory and it reminds you to maintain your attention on what is unfolding in the present moment.
Mindfulness sees things as they really are without the medium of conscious thought.
The Buddha’s final admonition to his disciples while lying on his death bed was, “Transient are all conditioned things. Work out your deliverance with mindfulness.
Mindfulness, O disciples, I declare is essential in all things everywhere. It is as salt is to the curry. The Buddha
The person who delights in mindfulness and regards heedlessness with dread, is not liable to fall away. He is in the vicinity of Nibbana. The Buddha
Sutra
Here, if the mindfulness enlightenment factor is present, one knows: “There is the mindfulness enlightenment factor in me”; or if the mindfulness enlightenment factor is not present, one knows: “There is no mindfulness enlightenment factor in me”
Commentary
It is important for us to recognize when the enlightenment factor of mindfulness is present so we can continue to support its presence through making skillful effort. It is also important to know when the enlightenment factor of mindfulness is not present so we create the causes and conditions that support its arising.
Mindfulness is only an enlightenment factor when it is unremitting or continuous for extended periods of time. It is an enlightenment factor when mindfulness flows with your every word, thought and deed. When
it is continuous in this way, any defilement that may arise are extinguished or burned to ashes immediately. At this point nothing unskillful will remain in the mind.
Practice #1 for November: do this exercise for one week! Or one day! Even one hour!! Please?
1. There is no enlightenment factor more basic than mindfulness; thus, we can only cultivate mindfulness through continual effort to remain mindful. When the mind loses its present-moment focus and we realize that this has occurred, the realization itself is another moment of mindfulness. In this manner, one moment of mindfulness conditions the arising of the next. This continues until mindfulness becomes a mental habit.
We are now at a very serious part of the Training. All the mindfulness work we have been doing with the body, feelings, consciousness, and dhamma meditations have led us to this point. We must make a concerted effort to remain mindful during every moment of our experience.
We are not going to be perfect with our mindfulness at the outset. However, making the intention to have our mindfulness become continuous is essential. Of course we are not to judge any lapse in our mindfulness. Please remember that noticing that you have not been mindful is actually another moment of mindfulness.
Finally, as a reminder, mindfulness is a quality of mind and is therefore impermanent. It rises and falls based upon causes and conditions. Our effort is directed at creating a continuous flow of moments of mindfulness. Practice being mindful every moment of your life. Recommit to this practice. For one week make an unrelenting effort.
Important Practice #2
Please review ( below) and practice, once again, the four clear comprehensions. This is an additional way to facilitate the development of mindfulness in our daily lives. Working with these four clear comprehensions is one of the strongest practices you can do to develop mindfulness!
Please spend three days focused on each clear comprehension. When moving on to the next comprehension, please keep practicing the previous ones. During this time, please continue to practice overall mindfulness.
1. Clear Comprehension of Purpose (What’s my intention?)
This refers to the conscious recognition of our intention or motivation for engaging in any speech or action. We need to be certain that our motivations support our spiritual development and do not detract from it.
To practice clear comprehension of purpose, we pause before we begin any new activity to determine whether our intended words, thoughts, or actions will bring us closer to or further away from our spiritual goal.
Most importantly, if we discover that our intention to think, speak, or act is motivated by any form of greed, hatred, or delusion, we allow the intention to rise and fall without acting upon it. If, on the other hand, we discover that our intention is motivated by any form of generosity, loving-kindness, compassion, or wisdom, we are free to pursue that particular activity.
This includes being clear of the purpose for ALL activities such as eating, dressing, and remaining silent. It also includes ALL the other activities of our life that are indirectly implied such as looking in any particular direction, engaging in a conversation, listening to a sound and so forth.
It is the process of being mindful (paying bare attention) that gives us the “psychological space,” to consider the intentions behind our proposed behaviors at a stage prior to the arising of justifications and rationalizations. Without paying bare attention to our intentions, these types of secondary considerations might convince us to engage in activities that would lead us spiritually astray.
2. Clear Comprehension of Suitability (Is this the right time/place?)
Even if an action is clearly coming from a skillful intention, we still need to consider whether it is “suitable” given time and place considerations. For example, we may want to meditate but one of our family members really needs our attention. The intention to meditate is clearly skillful, but is out of harmony with our current set of circumstances.
Another example concerns our speech. We can say something that is true, but we need to decide whether it will be useful and appropriate to say it when the idea to speak arises. This practice is also about mindful silence.
The first step is recognizing our intention or motivation for a specific action. The next step is to ask ourselves what may be the potential outcome of what we are about to do. This second step is an important one!
3. Clear comprehension of the Scope (Domain) of our practice (Is everything on the “table”?)
This comprehension refers to extending the reach of mindful awareness into each nook and cranny of our lives. It means approaching each activity with the question, “How can I use this present moment to further my spiritual awakening?”
Unless we work to penetrate every aspect of our lives with the light of awareness, there will be areas that will remain hidden in darkness even after years of practicing the traditional forms of meditation.
These areas “behind closed doors” may include our eating habits, sexual behaviors, fantasies, gossiping, and so forth. We may be using these dark areas to avoid dealing with our issues or to find ways to escape from our everyday problems.
Step by step the practice of mindfulness should absorb all activities of body, speech and mind, so that ultimately, our practice will never be abandoned. The aim is to have our life become one with our practice, and that our practice becomes our life.
d. Clear Comprehension without Delusion (Is it all about me?)
This practice involves recognizing the true nature of our moment to moment experience. Of all our distorted views, the most difficult to eradicate is the belief in a permanent self that is in control of our lives. Clear Comprehension without Delusion works to eliminate this deep-seated misperception and replace it with the realization of selflessness.
Clear Comprehension without Delusion is the direct realization that both in and behind the functions performed through Clear Comprehension of
Purpose, Suitability, and the Scope of Practice; there is no abiding personality, self, soul, or any such permanent entity. With this Contemplation we will be confronted with the greatest inner opposition or resistance. With repeated mindfulness practice our sense of equanimity expands and the deep insight into selflessness becomes quite transparent.
When selflessness is realized and the vice-like grip of “I” and Mine” loosens, a deep sense of joy is experienced. With the growing awareness of the impersonal nature of the causes and conditions that motivate behavior, we see the end of suffering and the possibility of spiritual freedom on the horizon.
The actual practice is to recognize the truth of non-self (selflessness) while engaged in every activity. When walking or going someplace we usually think, “I am walking or going.” When bending we usually think, “I am bending.” When looking we usually think, “I am looking.” When eating, we usually think, “I am eating, and so forth.”
When practicing Clear Comprehension without Delusion, we observe the arising of these actions as the consequence of various causes and conditions and directly realize that this is happening without the need for a self or ego as part of, behind, or in control of what is unfolding.
Further, as the actions are disappearing, we notice that the reason they disappear is because the causes and conditions for their arising are no longer present. We directly see that there is no self that is stopping the actions.
These four clear comprehensions directly support the cultivation and the sustained application of mindfulness. Please work with them diligently.
Practice #3
Mindfulness can also be fostered in other ways. Please reflect on the following three approaches that the Buddha suggests and try to carry out his advice.
a. Avoid contact (as much as possible) with people who have confused and scattered minds.
The Buddha mentions this advice quite a few times and should be considered quite seriously. We are certainly affected by the environments and people with whom we associate.
b. Cultivate relationships with those who are also intent on developing mindfulness.
c. Make a strong determination to remain mindful. This significance of this intention cannot be overstated. All our words, thoughts, and deeds always mirror our intentions.
I hope you will spend this month working with this First Factor of Awakening- Mindfulness. It is the basis and “door opener” for the next six factors, which we will be exploring in the coming months. Without mindfulness the other six factors cannot develop.
While many of the mental qualities discussed in the Buddhist Sutras (and even in this Satipathana Sutra) were/are found in other spiritual traditions, the Seven Factors of Awakening is unique to the Buddha’s teaching. If for no other reason we should develop these with utmost diligence. May you all be well, happy and peaceful.
