The Seven Enlightenment (Awakening) Factors
Sutra
If the investigation-of-dhammas enlightenment factor is present … one knows “There is the investigation of Dhammas enlightenment factor in me”; or if the investigation of Dhammas enlightenmentfactor is not present, one knows: “There is no investigation of Dhammas enlightenment factor in me”; and one also knows how the unarisen investigation of Dhammas enlightenment factor can arise, and how the arisen investigation of Dhammas enlightenment factor can be perfected by development…
Insights from this section
“In this way, one dwells contemplating mind-objects (dhammas) as mind-objects (dhammas) internally (in our self), or dwells contemplating mind-objects as mind-objects externally (in others), or dwells contemplating mind-objects as mind both internally and externally.
Or else one dwells contemplating in mind-objects their arising factors (what causes them to arise), or dwells contemplating in mind-objects their vanishing factors (what causes them to disappear), or dwells contemplating in mind-objects both their arising and vanishing factors.
Or else mindfulness that “there are mind-objects”(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.
Keen Investigation of Dhammas – Enlightenment Factor #2
The second enlightenment factor is the Investigation of Dhammas. This type of investigation is not a means through which we are trying to arrive at some intellectual conclusion. The investigation of Dhammas is synonymous with insight or wisdom. It can be thought of as investigation of what is true- what is actually happening in this moment. It is similar to being in a dark room and someone gives us a flashlight. We would begin to see clearly what was in the room without thinking about it.
In terms of the Noble Eightfold Path, Investigation of Dhammas refers to two aspects.
1.“Right View.” It is the intuitive, non-intellectual and non-cognitive realization of the true nature of body and mind, which arises with the aid of mindfulness.
2. “Right Mindfulness”. The investigation of mind states as to whether they are wholesome or not. This aspect directly is a result of mindfulness (the first enlightenment factor). It is investigation by means of wisdom.
As you remember, the word Dhamma (or Dharma in Sanskrit) has many meanings. It can refer to Ultimate Truth, the laws that govern our existence, the Buddha’s teaching, or the mental and physical phenomena as presented to the meditator’s mind, by the first enlightenment factor of “mindfulness.” I guess one way of thinking about “Dhamma/Dharma” is that it’s everything! Because everything can be a path to letting go, peace and true happiness.
Investigation of Dhammas is the investigation and direct understanding of the true nature of all constituent things. It is seeing things as they really are, in their proper perspective. It manifests in meditators as “non-bewilderment.” When it is developed it leads to the next enlightenment factor- Energy.
Prior to investigation we may be plagued by doubts such as, “Is everything really impermanent? Maybe some things really are satisfactory. Is there a self or is there not a self, Am I an individual or not? Is there a soul or spirit? Maybe there’s a self-essence but I just haven’t found it yet. Does Nibbana really exist?”
Investigation of Dhammas manifests as the dissipation of confusion. Through this intuitive investigation everything is illuminated, and the mind sees exactly what is present. The three characteristics of impermanence, unsatisfactoriness, and selflessness become quite clear. As our insight into these characteristics matures, we may even penetrate into the true nature of freedom or Nibbana, so there will be no need to doubt its reality. It is investigation of Dhammas that directly counteracts the hindrance of doubt!
Through this keen investigation one understands, not intellectually but directly and intuitively, that all compounded things are impermanent. The entire universe is constantly changing, not remaining the same for even two consecutive moments. Everything is in the process of becoming other than it was just a moment before.
What is impermanent one sees as filled with the potential for suffering. It is truly unsatisfactory in bringing about lasting happiness or peace of mind.
What is impermanent one sees as void of a permanent essence, core, or self.
Further, all things rise and fall through various causes and conditions without the need of a self as part of, behind, or in control of the process.
The Buddha’s teaching does not ask for blind faith or a belief system. That is why he calls for keen investigation – to see the truth for ourselves. An individual, who is in a quest for freedom, is not satisfied with mere surface knowledge. When things are seen with clarity there is no need for a belief system.
Whenever one reflects on the rise and fall of the aggregates, one experiences unalloyed joy and happiness. To the discerning one that (investigation) is deathless Nibbana. The Buddha
It is the Truth that liberates, not your efforts to be free. Krishnamurti
Exercises for the month of December
The first and foremost condition that supports the arising of the second enlightenment factor of Investigation of Dhammas is Mindfulness (the first factor). Please keep practicing mindfulness until it becomes second nature for the mind to be present with each sense experience as it arises.
Another support for the arising of Investigation of Dhammas is keeping the faculties balanced. As we previously discussed, energy or effort needs to be balanced with calm and concentration, and faith or confidence needs to be balanced with discernment. Mindfulness is the mental factor maintaining the equilibrium between these factors.
Practice #1
Discerning what is wholesome and what is not! Remember that the first enlightenment factor is mindfulness. Its function is to bring the mind to the present moment in order to see what is arising. This is where the “handoff” is made to Investigation Factor. The wisdom of investigation discerns whether what is before the mind is skillful or unskillful. Investigation strives to see this truth. Please read the following and examine each statement.
A. Throughout my life I have experienced all the suffering that the Buddha described in the First Noble Truth: I have had pain, sorrow, lamentation, despair, grief, separation from my loved ones, losses, illness, and have not always attained what I wanted.
B. Every moment of my suffering has come from craving. It has ALL come about because I wanted things other than the way they were. Consider this!
C. The craving that I experienced was always related to feelings (a reaction to pleasant, unpleasant experiences). What I wanted was to have pleasant feelings all the time. This is what has motivated my craving and behaviors.
D. The feeling always arose because of the confluence between the six sense organs, the six corresponding sense objects, and the sense consciousness that arose based upon the sense organ coming into contact with the sense object.
E. The reason I pursued the feelings, wanted things to be different than they were, and ultimately experienced suffering was because I believed in the presence of a self. That is, that I have a self that feels, desires, and is in control of my life.
F. Notice your mind states that arise throughout the day. Can you see the different motivations that arise? What is your attitude of mind during those moments? Are they coming from a place of kindness? compassion, joy? Equanimity?
G. Notice how rapidly our motivations can change from minute to minute!
We do not possess an ego – we are possessed by the idea of one. Wei Wu Wei
Practice #2. Postures and movements during the day.
Make a strong intention or determination to promote the arising of wisdom in whatever posture (standing, walking lying down) you assume during the day. Investigation does not just take place while sitting on a meditation cushion.
Practice #3. Investigating our habit patterns.
We often find ourselves caught in emotional reactions that are often part of our habitual personality tendencies. Instead of getting lost in these habitual reactions see if we can first investigate what is actually happening! What is the nature of this emotion and how I am relating to it and identifying with it as “me” or “mine”. Often times simply identifying what it is leads to a letting go. Investigation of this “dharma” (truth) can bring acceptance and peace to the moment. Also investigate whether or not letting go of this emotion frees the heart?
Practice #4. Investigating the nature of thought.
As we practice mindfulness more continually and investigation arises along with mindfulness, we begin to notice “what” we are thinking. And see how fleeting our thoughts really are. They arise from contact and our perceptions/memories, working with memory, “decides” that it is pleasant or unpleasant. Then we identify with the thought in terms of me or mine and then act. Sometimes all of this happens in a matter of seconds The practice here is to see how ephemeral and impermanent the entire process is. And how it has nothing to do with “me”. Thoughts truly are empty. We need not be enslaved by them. “My thoughts aren’t me!” Practice with this!
As stated in the Diamond Sutra. “Thus you should think of this fleeting world: A star at dawn, a bubble in a stream; a flash of lightening in a summer cloud, a flickering lamp, a phantom and a dream”
I hope you take time this month to consider this priceless Factor of the Awakened Mind- Investigation of Dhammas (what is true, and what skillful). It arises directly from mindfulness and without mindfulness this clarity and wisdom will pass away.
