The Seven Enlightenment (Awakening) Factors
Sutra
Again, bhikkhus, a bhikkhu dwells contemplating mind-objects (dhammas) as mind-objects (dhammas) in terms of the seven enlightenment factors. And how does a bhikkhu dwell contemplating mind-objects as mind-objects in terms of the seven enlightenment factors?
Here, if the concentration enlightenment factor is present, one knows: “There is the concentration enlightenment factor in me”; or if the concentration enlightenment factor is not present, one knows: “There is no concentration enlightenment factor in me”; and one also knows how the unarisen concentration enlightenment factor can arise, and how the arisen concentration enlightenment factor can be perfected by development.
Insights
“In this way, one dwells contemplating mind-objects (dhammas) as mind- objects (dhammas) internally (within 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, or dwells contemplating in mind-objects their vanishing factors, 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. That is how one abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.
Concentration – Enlightenment Factor #6
The sixth enlightenment factor is concentration. It is the factor of mind that sustains “penetrating” attention on an object. The characteristics of concentration are non-dissipation, non-dispersal, and non-scatteredness.
Concentration manifests as the ability of the mind to sustain its attention on the object of meditation without being distracted by extraneous sense objects. Concentration dispels the wandering tendencies of the mind while it unifies and integrates the mental factors. It brings the five hindrances under subjugation. The Pali word for concentration is Samadhi which means “bringing to one point”. It is a calm mind.
Concentration is the steadiness of mind comparable to a steady flame of a lamp in a windless place. Concentration causes the mind to remain unmoved and undisturbed. It holds the mind and mental properties in a state of balance like a steady hand holding a pair of scales. Concentration brings purity and tranquility of mind.
The well-trained mind brings happiness. The Buddha
The importance of concentration cannot be overemphasized. Although various teachers have differing points of view on just how much and what type of concentration is needed to call concentration an enlightenment factor, there is clear agreement as to the overall importance and necessity of concentration to the experience of enlightenment.
As you know, there are two different types of concentration. One is continuous samadhi which is the concentration gained while meditating on a single object. This is the type of concentration cultivated in pure tranquility meditation. This absorption experience is referred to as a jhana (concentration). When the jhanic level of concentration is reached, one can then use the characteristics of that jhana to recognize the true nature of experience. Often the nature of experience (impermanence) is noted when one reflects back on the jhana experience during the exit from jhana. There are five Jhana factors that are essential for jhana practice.
The second form of concentration is aimed at the development of wisdom (clarity/Vipassana) and experiencing the various stages of insight, without having to reach the jhanic level of concentration. These stages of insight
arise as one moves towards nibbana, or the final liberation from suffering (the cessation of all greed, hatred and delusion).
To reach both meditative Jhana and (Vipassana) Insight, we are attempting to cultivate what is referred to as Access Concentration. Access concentration develops when the five hindrances are suppressed (temporarily), and discursive thoughts are very wispy to non existent. They may be present but they are in the background and don’t pull out attention away from the object of concentration. An analogy might be listening to a person speak to you while there is background noise. The noise is there but our attention is on the voice of the person speaking to us. But in the meditative context it is the background “peace” that we are focusing on and not the intermittent thoughts. When access concentration is present, this will usually be accompanied by the arising of a “counterpart sign” which is a bright (cottony) light that may arise in the mind space. The counterpart sign may have other manifestations however. You can’t make the counterpart sign arise. When the mind is sufficiently calm it will arise on its own. If you grasp at it, it will disappear since it only arises when grasping ceases. Don’t get hooked on this or you will create a barrier. Simply watch the counterpart sign arise and note its presence. Anything more is too much.
Wisdom is born from concentration The Buddha
To the bhikkhu who has retired to a secluded spot, whose mind is calmed, and who clearly discerns the Dhamma, there comes unalloyed joy and happiness transcending that of humans. The Buddha
Sutra
Here, if the concentration enlightenment factor is present in him, one knows: “There is the concentration enlightenment factor present in me”; or if the concentration enlightenment factor is not present, one knows: “There is no concentration enlightenment factor present in me”
Daily Practice
We need to be aware when the concentration factor is present and when it is absent. This awareness needs to be without judgment. When concentration is present we want to strengthen it. When concentration is not present, we want to create the causes and conditions for its arising. This requires an awareness of what is occurring in the mind. By judging the mind for not being able to
concentrate, it only tends to reinforce the opposite of what we are trying to develop.
To cultivate skillful concentration (Access Concentration) the five hindrances (grasping, aversion, sloth/torpor, restlessness and worry, and doubt) need to be absent from the mind. Bhante Gunaratana offers specific suggestions for preparing the mind right before we start to meditate:
1. For the period of your meditation, give up all thoughts of attachment to situations, ideas, people, and habits. Do not think of your family, friends, relatives, job, income, bills, investments, properties, or responsibilities. Commit to making good use of the time devoted to meditation practice.
2. Do not worry about anything you have left undone, or about things you may have done incorrectly, or about ways you may have offended someone. Remind yourself that the past is gone and what is done cannot be undone.
3. Spend a few minutes cultivating loving-kindness to make the mind feel pleasant and better able to concentrate.
4. Take three deep breaths.
5. Focus the mind on your main object of meditation.
6. Keep your mind in the present moment.
7. Make unremitting effort to focus your mind.
7. Overcome any hindrances that may arise using all the methods you have been taught. Then refocus the mind on the meditation object.
8. Never feel discouraged!
What is cause for arising of Concentration?
The main cause for the arising of concentration is continuous wise attention directed towards the cultivation of this mental state. Each moment of concentration causes successive moments of concentration to arise.
If you are practicing choiceless awareness, whenever you find that concentration is weak, return to focusing on the arising of the breath until momentary concentration has been restored.
Sutra ”…and one also knows how the unarisen concentration enlightenment factor can arise, and how the arisen concentration enlightenment factor can be perfected by development.
Practice #1
1. A strong foundation for the arising of concentration is morality. If we are not living an ethical life, the mind will be filled with guilt and feelings of remorse.
The Buddha explains the sequence as follows:
Morality leads to Non-Remorse leading to Happiness leading to Concentration leading to Wisdom leading to Freedom from suffering.
Please review all the instructions for Right Speech, Right Action, and Right Livelihood from our previous work. What aspect(s) of these teachings need to be strengthened by you? Please attend to strengthening them.
One teacher relates that trying to concentrate the mind without the foundation of strong morality is like trying to row a boat across the river while it’s still tied to the dock.
Dear Yogis, this next section, although it may seem like a review or elementary, can be the very thing that supports you in developing concentration as an enlightenment factor. That is, Mindfulness of Breathing.
The following sitting instructions are taken from the Satipatthana Sutra. You can practice many of these instructions throughout the day.
Practice #2
1. While breathing in one knows that he is breathing in. When breathing out, one knows that he is breathing out. Ever mindful he breathes in and out.
2. Just the simple awareness of breath as it comes in and out.
Practice #3
1. Breathing in long one knows “I breathe in long.” Breathing out long one knows, “I breathe out long”.
2. Breathing in short one knows “I breathe in short.” Breathing out short one knows, “I breathe out short.”
3. This requires more careful attention. Which is longer the in or out breath? Is there a pause between breaths? Which pause is longer – between the in and out breath or between the out and in breath?
4. No straining and no judgment – just become aware of the breath as it is.
Practice #4
1. “I shall breathe in experiencing the whole breath body. I shall breathe out experiencing the whole breath body”.
2. Some teachers interpret this statement to mean the “breath body” and others as “how the breath moves through the entire body”. We are using the former interpretation – just become aware of the entire breath itself.
3. At this point we want to make the attention on the breath continuous.
4. Recognize where in the cycle of breathing you tend to lose your attention and concentration. When you realize where this occurs, you can make a mental note to become more diligent in your attention when you reach that point in the cycle of breathing.
Practice #5
1. “I shall breathe in tranquilizing (calming) the bodily formation. I shall breathe out tranquilizing (Calming) the bodily formation”.
2. As we follow the breath a sense of calm arises on its own. However, we can gently whisper to ourselves, whenever any agitation arises, “calm.”
3. From this place of profound calm, concentration arises naturally. There is no effort needed to force concentration. You have created the causes and conditions for concentration to arise effortlessly.
4. As the breath is experienced as calm, precious, and even beautiful based upon our growing concentration, the mind is drawn further into the breath and deeper concentration arises as a consequence.
Practice #6
Please practice each of these methods to support concentration. These are to be added to your breath meditation or whatever form of meditation you are using to cultivate concentration as an enlightenment factor.
1. Cleanliness and Orderliness
This involves keeping the body clean,. It also means wearing clean and neat clothes, making sure the rooms you live in are swept, dusted, and tidy. When the eyes fall upon untidiness the mind tends towards confusion and disbursement. When the inner and outer environment is clean, the mind tends towards concentration and clarity.
2. Throughout the day become keenly aware of how impermanent everything is. This helps prevent reacting to events, which will tend to cause the mind to become unsettled.
3. Consistency of practice is essential. The amount of concentration and clarity is directly related to the consistency with which and the amount of time we practice each day.
4. Maintain mindfulness throughout the day in whatever activities you are engaged.
5. Uphold the ethical precepts and avoid any unskillful words, thoughts, or deeds for this distresses the mind, which becomes an obstacle to concentration.
6. Practice with courageous effort. Let go of activities that do not support spiritual development and spend more time cultivating concentration and awareness.
7. Be patient with any painful sensations in your body and disturbing emotions in your mind that may arise. These too shall pass.
8. Keep the Faculties of Mind Balanced: If the mind is lethargic, depressed, or lacks energy, encourage the mind by focusing on the investigation of dhammas (read some explanatory Buddhsits texts or ask your teacher), energy, and rapture. If the mind is agitated or restless, we calm the mind by developing tranquility, concentration, and equanimity. If doubt enters the mind or we feel discouragement concerning the practice or our ability to achieve results, we inspire the mind by reflecting on the qualities of the Buddha (and our own innate wakened nature), Dhamma (teachings of wisdom and clarity), and Sangha (good friends and teachers). Once the mind reaches a state of balance and concentration is present, we observe the mind with equanimity and avoid interfering with its natural functioning.
9. Avoid individuals who are scattered and cultivate relationships with those who have a calm demeanor.
10. Create the intention to remain concentrated and present in each moment, no matter what you are doing. This aspiration also contributes to the maturation of the enlightenment factor of concentration.
Please practice diligently this month and the fruits of your practice will be a calm, collected and concentrated peaceful mind. What a gift!
