The Seven Enlightenment (Awakening) Factors
Sutra. Again, 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 (right now and right here), if the equanimity enlightenment factor is present, one knows: “There is the equanimity enlightenment factor in me”; or if the equanimity enlightenment factor is not present one knows: “There is no equanimity enlightenment factor in me”; and one also knows how the unarisen equanimity enlightenment factor can arise, and how the arisen equanimity 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 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 (what causes equanimity to arise), 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”(equanimity) 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.
Practice for this month.
There are the “eight winds of change:” that the Buddha described; praise and blame, gain and loss, pleasure and pain, fame and disrepute. These will visit us all. They are part of living this human life.
For the next few days, notice each time one of those winds of change is experienced, and how you reacted or responded to that occurrence. The subtle winds of change and our reactions to them typically go unnoticed since our life is filled with so many stimuli that pass through the mind so quickly. The idea is to be so open and present that if the mind does react, we are not judging the mind or reacting to the mind’s reaction.
What happens in your mind (the experience) when someone compliments you or the work you are doing? How do you react when someone disparages you for something that may not even be your fault, or blames you for something that was totally out of your control?
How does the mind react to what it perceives as success? What is the mind’s experience when you feel that you have failed at something?
What occurs in the mind when a pleasant physical or mental feeling arises? What happens when the feeling is unpleasant?
How does the mind respond when you are recognized for something you have accomplished? What is the experience when people act disrespectful towards you?
By noticing these types of reactions or responses, we become more aware of the places, circumstances, and mind sets where we need to be more vigilant and present. The mind will react out of its conditioning. To “react” is really to “re”- “act”- to do the same thing over and over because of our habitual patterns. The question is whether you are able to remain open, spacious, non-judgmental, and non-reactive (i.e., equanimous), when those conditioned mind-sets do occur. Be patient while working with this!
There are additional practices, which lead to the development of equanimity.
Ongoing Practice
1. Act Without Attachment
Act without attachment to the fruit or outcome of your actions. Recognize that there are an infinite number of factors that are out of our control that influence outcome. Among these factors are environmental issues, physical limitations, the intentions of other individuals, and most of all, the way in which life is naturally unfolding. Any “reward” for a kind and compassionate act doesn’t arise from a “thank you”. It arises from the act itself! And within the act itself!
Contemplate all those objects to which you feel attached. Would it be your car, your computer, money, jewelry, art work, CDs, etc.? Reflect on the impermanence of the object in the following way:
“This object will one day get old, decay, break apart, become obsolete, or be thrown away. How is my attachment to this impermanent object limiting my peace of mind and the freedom to allow things to follow their own nature?
Everything is nonself – there is no “one” to own anything.
Exercise. IT’S MINE! If you would like to see how comical the concept of ownership is please perform the following exercise: Walk around the place you live and say to yourself as you see an object “That …. is mine”. For example “that pencil is mine”, “that shirt is mine”, “that lamp is mine”. “that food is mine”, “those shoes are all mine!! You get the idea! And yet we can live in this mundane world and have “ownership” in the mundane sense and use these concepts everyday but at the same time see the illusion. The trick is to stand between the two ideas of self and non self and see the truth in both. This is a manifestation of equanimity.
2. Non-attachment towards other living beings
When we have attachment towards others, we cannot truly experience equanimity. Instead, we feel responsible for the well-being of those other living beings as if we were in control of their lives and could prevent them from experiencing the results of their previous actions. Of courser we do have responsibilities for the health of our children etc. Up to a point (where we don’t have control.)
Equanimity is not insensitivity, indifference, or apathy. Under its influence one does not push aside things one dislikes nor does one grasp at things he or she prefers. The mind rests in an attitude of balance and acceptance of things as they are.
In any emotional relationship there is an attachment to some degree (e.g., a parent towards a child or one partner towards the other). However, some attachments are so strong that one person believes that they cannot live without the other person or ever get over the loss of that individual if he or she were to die. This is where attachment prevents the arising of the equanimity factor. Please reflect to see if you are attached to that degree.
Should one see a wise man, who, like a revealer of treasure, points out faults and reproves; let one associate with such a wise person; it will be better, not worse, for him who associates with such a one. The Buddha
3. Avoiding people who are attached to objects or other living beings.
As with the other enlightenment factors, the Buddha realized the impact others have on our lives as we are cultivating spiritual awareness. Please review your relationships and recognize those, which influence you in a way where you become more attached to objects and people through being in their presence. Reflect on what you can do to avoid or limit such relationships. We want to develop associations with those who face the truth of the transitory nature of life and are striving to cultivate a balanced mind.
4. Incline the mind towards equanimity- and see its mimic!
Remain mindful of your intention to cultivate equanimity at all times. Renounce excitement for the deeper peace of equanimity. And please be mindful of the mental quality of indifference that can mimic equanimity. Notice whether you are indifferent (“you really don’t give a rip”) or whether the mind is peaceful and equanimous. Indifference has an aversive quality of mind. It may be subtle but it’s important to discover its presence.
This is the final enlightenment factor. It supports the balance of all the other factors. All these seven factors, once in balance, will inescapably lead to the freedom and happiness for which we all seek.
By concluding the study of the Seven Factors of an enlightened mind, we have prepared our mind for the exploration of the Four Noble Truths (the last section of the Satipatthana Sutta).
I hope you will work with these exercises this month. Equanimity is an exalted mind state that is boundless in nature and has the balancing qualities of both compassion and wisdom. It allows us to respond with a loving heart that has the presence of mind to act appropriately in any circumstance. And it is the culmination of the development of an enlightened mind!
