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.
….If the energy enlightenment factor is present …, one knows “There is the energy enlightenment factor in me”; or if the energy enlightenment factor is not present one knows: “There is no energy enlightenment factor in me”; and also knows how the unarisen energy enlightenment factor can arise, and how the arisen energy enlightenment factor can be perfected by development.
Insights from this passage.
“In this way, one dwells contemplating mind-objects (dhammas) as mind-objects (dhammas) internally (within oneself), or one dwells contemplating mind-objects as mind-objects externally (in others), or one dwells contemplating mind-objects as mind both internally and externally.
Or else one dwells contemplating in mind-objects their arising factors, or one dwells contemplating in mind-objects their vanishing factors, or one 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. That is how one abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.
Energy/Effort – Enlightenment Factor #3
The third enlightenment factor is Energy (viriya in Pali). As the mind continually investigates this present moment, it becomes active and enthusiastic. And what do we do with this increased energy? We use it to cultivate additional mindfulness and to more deeply investigate our moment-to-moment experience. This is a feedback loop created with the first two factors.
Energy is considered a “neutral factor” according to Buddhist commentaries. That is, it can be used skillfully or unskillfully. It can be used in the “wrong “way! What is the wrong way? -grasping and holding onto concepts and time related goals about our practice.
In addition to being an enlightenment factor, effort (energy) is the sixth factor of the Noble Eightfold Path, where it is referred to as Right Effort.
There are many translations for the Pali word viriya .For example: Energy, Effort, Strength, Courage, Vigor, Perseverance, and Persistence.
Generally, without sustained energy, the mind cannot remain focused on its object so that mindful investigation of dhammas (everything) can occur. Our energy or effort must always remain in balance. If there is too much effort, agitation will occur and if there is too little effort, sloth and torpor (including laziness) will arise. The enlightenment Factor of Energy is considered the antidote for the Hindrance of Sloth and Torpor (which includes our habit of pulling away from what is difficult and troubling). This is where the courageous aspect of Energy arises.
One characteristic of courageous energy is patience in the face of suffering or difficulty. If we raise our energy level, the mind gains strength to bear with pain in a patient and courageous way. In fact, when one has courageous energy they are inspired by spiritual challenges and are not discouraged by how long or difficult spiritual discipline or practice may be. Our courageous energy is the commitment to remain present with whatever arises to consciousness, without grasping or resisting anything.
Though only my skin, sinews, and bones remain, and my blood and flesh dry up and wither away, yet never will I give up my quest and swerve from the path of ethical conduct and enlightenment. The Buddha
The Buddhist path is not for the lazy, or apathetic. The Buddha made it clear that each person must be heedful and walk the path to freedom for him or herself. He said just before he died “Be islands unto yourselves, be your own refuge…” The person who is mindful and cultivates keen investigation needs to put forth the effort until liberation from all forms of suffering is realized.
The function of Energy or Right Effort (within the Eightfold Path) is fourfold:
1. The effort to abandon any unskillful states that have arisen.
2. The effort to prevent any unskillful states from arising.
3. The effort to cultivate skillful states.
4. The effort to maintain and promote the further growth of the skillful states that have already arisen
Just as the River Ganges flows to the east, slopes to the east, inclines to the east, in the same way when a meditator develops and pursues the four right efforts, one flows to freedom, slopes to freedom, inclines to freedom. The Buddha
Cultivating the right amount of effort must be approached with great mindfulness. When is there not enough effort being applied, and when is too much effort being used?
Effort becomes unskillful in our practice when there is a forcing of the mind to make something happen such as pushing to realize an insight or to get into a state of deep concentration. Effort is skillful when the mind is relaxed and is not filled with spiritual goals or expectations. Can you sense the difference in your body?
We cultivate right effort in our daily meditation practice. We learn to let go of expectations about the fruits of our practice and develop patience. There is no need to grasp at ideas of how our practice “should” be. Right effort is not striving. It is the effort to be present with whatever is presently before the mind.
The Buddha gave the tuning of a lute as a wonderful example of Right Effort. If the strings are too loose you will not be able to produce music. If the strings are too tight they can snap when stroked.
So we can see that one who treads this path needs consistent energy and fixed determination.
Energy is steadfast (a quality of heart) …………..not Stubborn (mind/time related)
Energy leads toward contentment and peace (heart quality) ……not “self improvement” (mind/time related)
Energy develops patience (heart quality)……. not waiting for enlightenment and insights (mind and time related)
Please remember that we are now speaking of energy as an enlightenment factor. In general, any amount of energy we apply to investigation will yield corresponding results in our life and practice. Sometimes we can read the Buddha’s words and feel discouraged if we do not measure up to his example. His life, of course, was meant to inspire us and not frustrate us in our efforts.
Can you discover for yourself that “discouragement” is “self” related? Once we remove a time related expectation, discouragement disappears doesn’t it? Try it!
The Buddha spoke of four other kinds of energy or effort: launching effort, liberating effort; persistent effort; and fulfilling effort. (The rocket analogy belongs to Sayadaw U Pandita)
Launching effort is initiating effort at the start of each day, at the beginning of each practice period, and at the beginning of a retreat. To get moving in your practice it helps to reflect on the purpose of your practice and then make the effort to become mindful and follow the instructions you have been given. It’s like the first stage of a rocket that gets the rocket off the ground.
Liberating effort is an extra boost of energy that is needed when you encounter painful physical sensations or difficult states of mind. It can come from a teacher who encourages you, or from talking to yourself in inspiring ways. It is similar to the second stage of a rocket, which pushes through the earth’s atmosphere.
Persistent effort is the energy needed to keep practicing from day to day, week to week, month to month, and year to year. It is the effort to go ever deeper in investigating the true nature of experience. As we develop persistent energy, we begin to travel through the stages of insight. It is like the third stage of a rocket which gives you the energy to escape the earth’s gravitational field.
Fulfilling effort is the effort that takes you completely beyond the gravity field of sense pleasures and resistance to all unpleasant sense experiences. It takes you all the way to the freedom of Nibbana.
Is it okay to practice only when you feel like it? Is that in line with the Dhamma? With the teaching? Whether you feel like it or not, you should practice: this is how the Buddha taught. Most people wait till they’re in the mood before practicing; when they don’t feel like it, they don’t bother. That is called disaster, not practice. In the true practice, whether you are happy or depressed, whether it’s easy or difficult, whether it’s hot or cold, you practice. Standing, walking, sitting, or reclining, you practice steadily, making your sati (mindfulness) consistent in all postures. Ajahn Chah
Practice# 1 for January
Please deeply contemplate the following seven forms of advice from the Buddha in regards to Energy or Right Effort as an Enlightenment Factor. These passages are all from different sutras:
1. We know when we are applying Right Effort because it leads to the following eight experiences:
a. Dispassion, not passion (This does not mean detachment; it refers to not being controlled by ones passions)
b. Disentangling, not entanglement (Leading a simpler life)
c. Dispersion, not accumulation (Dispersion of the causes of suffering which is wanting things to be different than they are)
d. Wanting little, not much
e. Contentment, not discontent
f. Peaceful solitude
g. Initiation, not laziness
h. Being easily supportable, not fussy and demanding
Is our effort leading in these directions?
2. Push forward with your training, until reaching sole peace!
Don’t let the king of death -Mara- see you sloppy &
thus delude & dominate you like a stringed toy doll…
3. Possessed of Energy & Endurance
be always earnest in your training.
The clever disciple is not satisfied before the
goal of ending all misery, is wholly achieved.
4. It is too cold, it is too hot…,
It is too early, it is too late!
Such bad excuses make one
give up the training & miss one
more precious opportunity…
5. This straight Way has now been clearly shown:
Don’t hesitate, walk forward & do not turn around.
Urge yourself to advance further by your own Energy,
only thus will you obviously approach & attain Nibbana!
6. One who exerts effort,
one who is alert and always aware,
one who does good deeds voluntarily & deliberately,
one who is kind and considerate in all dealings,
one who is restrained & controlled,
one who lives according to the real truth of Dhamma,
carefully & seriously, the Fame of such one grows ever & exceedingly.
7. By arousing and inspiring oneself to
putting forth stable & energetic effort;
By meticulous carefulness;
By well trained, well restrained self-control,
the wise & clever ones make themselves an
island safe no flood nor fever can ever overwhelm.
Practices for the rest of your life
The foremost conditions that support the arising of the enlightenment factor of Energy are the first two enlightenment factors of Mindfulness and the Investigation of Dhammas. The foremost conditions that support the arising of the enlightenment factor of Energy are the first two enlightenment factors of Mindfulness and the Investigation of Dhammas. REPEAT IS INTENTIONAL!
Please keep practicing mindfulness and investigation of dhammas, until it becomes second nature for the mind to do so.
Please spend several days with each of the following four practices until you feel that you thoroughly understand and can use them to effectively cultivate energy or effort when it is needed, and that you can support and maintain the additional energy or effort once it has arisen.
Practice #1: Encourage the mind (raise energy) by reflecting on the following aspects of the Dharma and practice:
a. Consider that all those who have achieved enlightenment in the past did so through the application of effort/ energy. The only true possession we have is the fruit of our own efforts. Everything else that we have accumulated will be dispersed in the end.
b. Consider that now is the time to rouse energy! How rare and precious it is to be human, to have met with the Buddha’s teaching, to have the financial wherewithal, the support, the time, and the capacity to understand and follow this spiritual path. Conditions may not always be favorable. It is not possible to be energetic when serious illness occurs or when subject to great suffering. In addition, life is getting shorter and is running out for us
c. Consider the astonishing achievement of the Buddha, the depth of wisdom and compassion his teachings represent, and how the door to liberation has been kept open for more than 2,500 years by his dedicated disciples (that’s us!).
Practice #2: Even if you feel no energy, begin practicing anyway. In the same way a tired person begins exercising and ends up feeling more physically energized, when we begin to practice our meditation, energy begins to arise. We need to encounter and move beyond the “practice wall.” Take your spiritual practice into each moment of the day with Mindfulness and Investigation. Energy will be aroused naturally this way!
Practice #3: Consider who you associate with. Avoid the company of lazy people who are not interested in expending the energy or effort to purify their minds or achieve spiritual freedom. Form associations with those who are filled with unfailing energy in pursuing spiritual truth.
(Are changes in this regard needed? Are you ready to make those changes – now?)
Practice #4: Incline the mind towards developing energy. This means making a firm commitment or resolve that “I will be as mindful as possible in each moment, whether sitting, standing, walking or lying down.
I will not allow the mind to space out. I will not allow a moment of mindfulness to be missing.” Especially notice when mindfulness is no longer present and then the moment it returns! Isn’t it a bit like waking up from a dream?
Of course these practices and aspirations need to be coupled with compassion for our habituated mental tendencies that create detours, and at times prevent us from being mindful every moment. If the mind does stray, we need to be non-judgmental, forgiving, and begin the practice once again. We don’t start over! We start again!
Please keep practicing Mindfulness, and Investigation and notice the Energy it arouses. Can you envision this practice leading to a “joyful” state of mind? If your answer is yes, then you’ve just had insight into the fourth Awakening Factor of Joy, which naturally follow the first three! But that’s for next month.
Practice diligently! Peaceful abiding.
