The Seven Enlightenment (Awakening) Factors (Seven Qualities of an Awakened Mind)
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 Joy/rapture factor is present, one knows: “There is the Joy enlightenment factor in me”; or if the Joy/rapture enlightenment factor is not present one knows: “There is no Joy/raptures enlightenment factor in me”; and one also knows how the unarisen Joy/rapture enlightenment factor can arise, and how the arisen Joy enlightenment factor can be perfected by development.
Insights
“In this way, one dwells contemplating mind-objects as mind-objects internally (joy 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. We see joy in our self and others.
Or else mindfulness that “there are mind-objects”( in this case joy) 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.
Joy (Rapture) – Enlightenment Factor #4
The fourth enlightenment factor is piti, defined as joy, rapture, or delight. (We will use these words synonymously.) It arises as we see things as they
really are. There is nothing more joyful than to experience spiritual truth. This “knowing” brings great delight into the mind. It is the uplifting experience that occurs when the mind takes a pleasurable interest in the truth (dhammas) that it investigates.
The function of joy or rapture is to refresh the body and mind, like a cool breeze on a hot summer day. It manifests as elation. Joy fills the mind and body with lightness and flexibility. The mind becomes light and energized and the body feels agile and easy to be with.
When joy or rapture occurs, coarse and uncomfortable sensations are replaced with those that are soft, gentle and smooth. (At times, however, rapture can be so strong that the sensations can feel unpleasant.)
There is worldly joy and spiritual joy. Worldly joy is associated with sense pleasures, while spiritual (non-worldly) joy is associated with letting go. Spiritual joy is without the underlying tendency of desire ( or excitement). Because the basis of this type of joy is mindfulness, there is no clinging to the enlightenment factor of joy when it arises. (We will always be referring to spiritually based joy.)
Joy is in direct opposition to the hindrance of ill will. When joy arises there is no room for ill will to arise. Remember that the seven Factors of an awakened mind are meant to counteract the hindrances to a calm mind.
Joy can arise from three causes:
1. As a factor of absorption concentration (one of the attributes of the
first jhana).
2. From the experience of appreciative joy (mudita) in the happiness of others. In this context joy is one of the boundless mind states (Loving- kindness, Compassion, Joy, and Equanimity)
3. From seeing things as they are we take an interest in that which we are investigating. The piti sustains our interest. We are motivated to see things as they are because it makes us happy to do so. It makes us happy in a way that sense pleasures cannot.
When joy arises as an enlightenment factor, it creates a positive feedback loop. We are mindful, we investigate, joy arises from seeing things as they are, we become even more mindful, our investigation increases, there is more joy, and so forth. In this case joy may arise even when we see something that is unpleasant. This may occur when we have true insight into our unskillful “shadow side”. We arrive at a point in our practice where we would rather see with truth what is arising, than delude our self any longer.
Daily Practice
The main cause for the arising of joy/rapture is wise attention or investigation, which is in a state of balance with right effort. We are filled with joy because we see things very clearly. No sense experience can give us the joy and happiness that comes from seeing what is true.
Keep up your daily meditation practice. Your daily practice should now be at least 30-45 minutes each day. Try sitting with a smile this month. It’s very simple. Just sit and wait for the next breath with a smile. When the mind wanders off and you realize it, return to your smile and come back to the present moment and wait for the next breath. So simple!
Reflections for this month. There are specific practices/reflections that lead to the arising of joy. Please spend one full day deeply engaged in each of these practices. Please become so familiar with them that at any point they can become the condition for the arising of the enlightenment factor of joy. We need to connect our heart to these practices. Please commit to this!
1. Reflect on the qualities of the Buddha:
a. He is Accomplished – he no longer had internal conflicts and there were no defilements that disturbed his mind. Reflect on what this might be like for you?
b. He is Perfectly Enlightened – he knew whatever was knowable and understandable through his own efforts. He did the work just as we must do the work too. We have everything we need to practice.
c. He is Endowed with Knowledge and Conduct – he recollected his past lives; he was capable of seeing the death and rebirth of beings,
and he was capable of eradicating defilements. He had great virtue, concentration, and wisdom. We also have seen the birth and death of countless beings. Recall all the dead beings( people, animals, insects) you’ve encountered. They all had the desire to live and be free from suffering.
d. He is the Blessed One – he is endowed with great clarity, loving- kindness and compassion. This is our birthright as well.
When one recollects the special qualities of a Buddha, his or her mind is not invaded by greed, hated or delusion. Through sustained reflection on any of these qualities, happiness arises. And when our mind is happy, all bodily and mental disturbances are tranquillized. When these disturbances have been tranquillized, joy arises.
2. Reflect on the Qualities of the Dharma:
a. It is Well-Explained by the Buddha – the Buddha explained everything that was needed for enlightenment to occur. It isn’t complicated and doesn’t require any belief system.
b. It is Directly Visible – each person can experience it right now, in his or her own life. Dharma is the “truth “ that resides in every moment of our lives. All we need to do is mindfully pay attention.
c. It is Immediate – by practicing the Dharma, the results can be seen immediately. See this for your self!
d. It Invites one to come and see for our self– the instructions are clear, direct, and encourages us to practice. Buddha taught a very simple teaching; do good; avoid doing evil; and develop the mind.
e. It is Applicable – it is directly applicable to our lives. The Buddha gives instructions that pertain to both formal meditation and to every moment of our lives.
f. It is to be Personally experienced by the wise – no one can enlighten us. The teachings are clear that we must walk the path by ourselves. To begin this path reflects that we already have some level of wisdom. There are only two mistakes that can be made; not starting on a spiritual path and; not going all the way to completion.
The Buddha provided instructions on how to maintain moral integrity, concentration, and wisdom. When we cultivate moral purity we are free from self-judgment, self-blame, remorse, and censure by the wise. This level of integrity brings great joy. Imagine never having to feel guilty, or suspicious, or hiding anything; being completely truthful and naturally kind to all beings at all times.
Please reflect carefully on the following words of the Buddha:
Others may harm, but I will become harmless; others may slay living beings, but I will become a non-slayer; others may live morally impure, but I will live pure; others may utter falsehood, I, however, will speak the truth; others may slander, talk harshly, indulge in gossip, but I will talk only words that promote concord, harmless words agreeable to the ear, full of love, heart-pleasing, courteous, worthy of being borne in mind, timely, fit and to the point. Others may be covetous, I will not covet. Energetic, steeped in modesty of heart, unswerving as regards truth and integrity, peaceful, honest, contented, generous and truthful in all things will I be.
When we are faithful, consistent, and patient with our practice, we cultivate concentration. There is great joy that comes from an absorbed mind which is free from the hindrances.
When practicing vipassana (insight), we penetrate deeper and deeper into the Dharma. When seeing the impermanent, unsatisfactory, and selfless nature of experience we feel exhilarating joy arise.
Finally, transcending all these types of joy is the ultimate joy of “cessation” (letting go). It is a moment of insight into nibbana, which comes about with the attainment of noble path consciousness.
3. Reflect on the Qualities of the Sangha (of truly dedicated monks, nuns, and lay people):
a. The sangha practices the Good (Right) Way – Those in the sangha practice in accordance with the instructions given by the Buddha.
b. The sangha practices the Straight Way – those in the sangha practice the straight way because it has practiced the middle path avoiding the two extremes (attachment to sense pleasures or to self-
mortification), and has practiced to transcend the duality of life in order to experience freedom.
c. The sangha practices the True Way – the way that leads directly to spiritual reality or nibbana.
d. The sangha practices the Proper Way – the way leading to acting properly or in accord with being a Noble One
4. Reflect on your own Virtue
a. This really means reflecting on our commitment to non-harming. We reflect on the various times and ways that we have lived a life of non-harming. We recall those times we used restraint instead of reacting unskillfully. It could be as simple as carrying out an insect your home instead of killing it.
b. We can reflect on the times we intentionally avoided unskillful speech. We just kept silent and our virtue manifest. How easy is that?
c. We can remember the times we acted with integrity regardless of the desires that were arising.
d. Even at times when you have had a lapse, you can still appreciate and feel joyful regarding what you learned from the experience. This is the value of reflection.
e. Overall, call to mind all the ways in which you have acted or spoke with a heart filled with generosity rather than greed, with love rather than hatred, and with compassion rather than cruelty. This gives
us a sense of deep satisfaction, fulfillment, and exhilaration.
5. Reflect on your own Generosity
a. Some people have a difficult time with this reflection fearing that they will be cultivating pride and conceit. However, there is another way to think about it. Whenever we hear of someone else’s generosity we feel very happy and pleased that they acted in such a manner. Why should we not feel as happy when we remember the ways in which generous thoughts and actions arose for us?
b. Thinking back on some generous events, how did you feel when you decided to be generous? How did you feel while being generous? How did it feel after you expressed your generous thoughts through your actions?
c. Also, you can consider all the times that you have donated something to a charitable cause. It could have been material goods, money, your time, or your moral support. These need to be times that were without any selfish motivation, and with a heart wishing for the welfare and happiness of others. Allow feelings of joy to arise for you.
6. Reflect on Peace – this refers to inner peace; think about the times you have felt contented, filled with equanimity, and have been present in each moment of experience. Reflect on the times you have glimpsed selflessness. These are times that the mind has been free from the hindrances. It is like a momentary abiding in nirvana which has been described as “the peaceful, the wonderful, the amazing, the unailing, the unafflicted, the dispassionate, the deathless, the undying, and the unborn.”
7. Consider with whom you Associate – avoid the company of people who are coarse, not refined, overwhelmed by anger, lacking in loving-kindness, and act without regard to those around them. Form associations with those who are refined in their attitudes and actions, those who have loving- kindness and compassion in their hearts, who respect spiritual development, and are gentle of mind. (Are changes in this regard needed? Are you ready to make those changes – now?)
8. Reflect on the Buddha’s and Enlightened Teacher’s Discourses – Read and deeply consider those discourses that illuminate beautiful qualities of mind and those that inspire inner confidence. They can be stories about the Buddha, his disciples, or teaching sutras such as this Satipatthana sutra that lead to freedom.
9. Incline the Mind towards Joy–Joy arises when the mind is calm. We need to put in the energy to be mindful from moment to moment, no matter what we are doing throughout the day. We use this energy and mindfulness to continue our investigation of Dharmas.
Please be diligent in the practices this month. It will bring you great joy! I promise!
