Post # 45 -The Seven Factors for Awakening (satta bojjhanga). Part 3

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and read Post # 44 before reading on.

I will in this Post continue quoting the descriptions given by Ven Piyadassi on the Seven Factors for Awakening that were given in Post # 44.

 Passaddhi, calm or tranquility, is the fifth factor of enlightenment. Passaddhi is twofold. Kāya passaddhi is calm of body and Cittapassaddhi is the calm of the mind.  Kāya here means all the mental properties; in other words, calm of the aggregates of feeling (vedanākkhandha), perception (saññākkhandha) and volitional activities or conformations (saṅkhārakkhandha). Cittapassaddhi  or the calm of the mind- is calm of the aggregate of consciousness (viññāṇakkhandha). 
Passaddhi is compared to the happy experience of a weary walker who sits down under a tree in the shade, or the cooling of a hot place by rain. Hard it is to tranquillize the mind; it trembles and it is unsteady, difficult to guard and hold back; it quivers like a fish taken from its watery home. It wanders at will. Such is the nature of this ultra-subtle mind. It is systematic reflection (yoniso manasikāra) that helps the aspirant for enlightenment to quieten the fickle mind. Unless a man cultivates tranquility of mind, concentration cannot be successfully developed. A tranquilized mind keeps away all superficialities and futilities. In the teaching of the Buddha, the self must be subdued and tamed on right lines if it is to become truly well. The Buddha teaches the Dhamma for the purpose of taming the human heart (danto so Bhagavā damatāya dhammaṃ deseti). It is only when the mind is tranquillized and is kept to the right road of orderly progress, that it becomes useful for the individual possessor of it and for society. A disorderly mind is a liability both to the owner of it and to others. All the havoc wrought in the world is wrought by men who have not learned the way of mental calm, balance and poise. Calmness is not weakness. The calm attitude at all times shows a man of culture. It is not too hard a task for a man to be calm when all things around him are favourable. But to be composed in mind in the midst of unfavourable circumstances is hard indeed, and it is this difficult quality that is worth achieving; for by such control, one builds up strength of character. The man who cultivates calm of the mind does not get upset, confused or excited when confronted with the eight vicissitudes of the world (aṭṭha-lokadhamma). He endeavours to see the rise and fall of all things conditioned; how things come into being and pass away. Free from anxiety and restlessness he will see the fragility of the fragile

The sixth enlightenment factor is samādhi or concentration. It is only a tranquilized mind that can easily concentrate on a subject of meditation. The calm and concentrated mind sees things as they really are (samāhito yathābhutaṃ pajānāti). The unified mind brings the five hindrances (pañca nīvaraṇāni) under subjugation. Concentration is the intensified steadiness of the mind comparable to an unflickering flame of a lamp in a windless place. It is concentration that fixes the mind aright and causes it to be unmoved and undisturbed. Correct practice of samādhi maintains the mind and the mental properties in a state of balance like a steady hand holding a pair of scales. Right concentration dispels passions that disturb the mind and brings purity and placidity of mind. The concentrated mind is not distracted by sense-objects; concentration of the highest type cannot be disturbed under the most adverse conditions. One who is intent on samādhi should develop a love of virtue (sīla), for it is virtue that nourishes mental life, and makes it coherent and calm, equable and full of rich content. The unrestrained mind dissipates itself in frivolous activity. Many are the impediments that confront an aspirant for enlightenment, but there are five particular hindrances that hinder concentrative thought or samādhi, and obstruct the way to deliverance. In the teaching of the Buddha they are known as pañca nīvaraṇa, the five hindrances. The Pali term nīvaraṇa denotes - that which hinders or obstructs mental development (bhāvanā). They are called hindrances because they completely close in, cut off and obstruct. The five hindrances are: kāmacchanda—sensual desires, vyāpāda—ill will, thīnamiddha—obduracy of mind and mental factors, uddhaccakukkucca—restlessness and worry, vicikicchā—doubt. 

Kāmacchanda or sensual desires or intense thirst for either possessions or the satisfaction of base desires is the thirst that binds man to saṃsāra, repeated wandering, and closes the door to final deliverance. What is this sensuality? Where does this craving (taṇhā) arise and take root? According to the discourse on the Foundations of Mindfulness (Satipaṭṭhāna Sutta) “where there is the delightful and the pleasurable, there this craving arises and takes root.” When forms, sounds, smells, tastes, bodily contacts and ideas are delightful and pleasurable; there this craving arises and takes root. Craving when obstructed by some cause is transformed to frustration and wrath. From craving arises grief, from craving arises fear. To one who is free from craving, there is no grief, no fear.

The next hindrance is vyāpāda—ill will, hatred or aversion. Man, naturally revolts against the unpleasant and the disagreeable, and also is depressed by them. To be separated from the loved is painful, and equally painful is the union with the loathed. Even a disagreeable dish, an unpleasant drink, an unlovely demeanour, or a hundred other trifles, may cause indignation. It is wrong thinking, unsystematic reflection, that brings about hatred. Hatred on the other hand breeds hatred and clouds the vision; it distorts the entire mind and its properties, and thus hinders awakening to truth, blocks the way to freedom. This lust and hatred based on ignorance, the crowning corruption of all our madness (avijjāparamaṃ malaṃ), are indeed the root causes of strife and dissension between man and man, nation and nation.

The third hindrance consists of a pair of evils; thīna and middha. Thīna is lassitude or morbid state of the mind, and middha is a morbid state of the mental properties. Thīnamiddha, as some are inclined to think, is certainly not sluggishness of the body; for even the arahats, the perfect ones, who are free from this pair of evils, also experience bodily fatigue. Thīna-middha retards mental development; under its influence the mind is inert.  Laxity is a dangerous enemy of mental development. Laxity leads to greater laxity until finally there arises a state of callous indifference. This flabbiness of character is a fatal block to righteousness and freedom. It is through viriya or mental effort that one overcomes this pair of evils.

The fourth hindrance also comprises twin drawbacks: uddhacca and kukkucca, restlessness and brooding, or flurry and worry. As a rule, anyone who commits evil is mentally excited and restless; the guilty and the impatient suffer from this hindrance. The minds of men who are restless and unstable are like flustered bees in a shaken hive. This mental agitation impedes meditation and blocks the upward path. Equally baneful is mental worry. Often people repent over the evil actions they have committed. This is not praised by the Buddha; for it is useless to cry over spilt milk. Instead of brooding over such shortcomings, one should endeavour not to repeat such unwholesome deeds. There are others who worry over the good deeds omitted and duties left undone. This, too, serves no purpose. It is as futile as to ask the farther bank of a river to come over that we may get to the other side. Instead of uselessly worrying over what good one has failed to do, one should endeavour to perform wholesome deeds. This mental unsteadiness (kukkucca) also hinders mental progress.

The fifth and last hindrance is vicikicchā, doubt. One who suffers from perplexity is really suffering from a dire disease, and until and unless one sheds one’s doubts, one will continue to suffer from it. So long as man is subject to this mental itching, so long will he continue to take a cynical view of things which is most detrimental to mental development. The commentators explain this hindrance as the inability to decide anything definitely; it also comprises doubt with regard to the possibility of attaining the jhānas, concentrative thought.

The meditator who attains the jhānas inhibits all five hindrances by five jhānaṅgas, characteristics or factors of jhāna. The attainment of jhānas, however, is not the end that is aimed at. Jhānas should be made to lead to vipassanā, intuitional insight. It is through insight that the meditator eradicates the latent corruptions (anusaya kilesa) and attains perfect purity. So long as impurities or taints (kilesas) exist latent in man’s mind, so long will the arising of pāpa (evil) in him continue. They who are in the practice of jhāna, whose purpose is to attain vipassanā, commits no ill acts because the hindrances are inhibited. But they have the latent impurities in their make-up and therefore, are not yet in a state of absolute security. But the Arahat, the perfect one, wipes out all the latent impurities with their rootlets and brings this repetitive wandering, saṃsāra, to a standstill. He is one whose saṃsāra is indubitably ended; for by him the noble life has been perfected and the task done. For him there is no more rebirths.

Then by the power of samādhi, concentrative thought, thus won, he turns his mind to the understanding of reality in the highest sense. It is at this stage that the meditator cultivates vipassanā, intuitional insight. It is through vipassanā that one understands the real nature of all component and conditioned things. Vipassanā aids one to see things as they truly are. One sees truth face to face and comprehends that all tones are just variations struck on the one chord that runs through all life—the chord, which is made up of anicca, dukkha and anattā—impermanence, sorrow and soul-lessness. The meditator gains insight into the true nature of the world he has clung to for so long. He breaks through the eggshell of ignorance to the hyper- cosmic. With that final catharsis he reaches the state where dawns for him the light of Nibbāna, the calm beyond words, the unshakable deliverance of the mind (akuppā cetovimutti); and the world holds nothing more for him.

The seventh and last factor of enlightenment is upekkhā, equanimity. In the Abhidhamma, upekkhā is indicated by the term tatramajjhattatā, neutrality. It is mental equipoise and not indifference. Equanimity is the result of a calm concentrative mind. It is hard, indeed, to be undisturbed when touched by the vicissitudes of life, but the man who cultivates this difficult quality of equanimity is not upset. Amidst the welter of experience (aṭṭha-lokadhammā), gain and loss, good repute and ill repute, praise and censure, pain and happiness, he never wavers. He is firm as a solid rock. Of course, this is the attitude of the arahat, the perfect one. Of them it is said: “Truly the good give up longing for everything. The good prattle not with thoughts of craving. Touched by happiness or by pain, the wise show neither elation nor depression.

I found that these elaborate descriptions by this very learned monk gives us an in depth understanding of Buddha’s teaching and the relevance of what is given in this Blog as a practice for attaining of full realization and perfect wisdom. I suggest therefore that you should read the Posts on the Seven Factors for Awakening posted in the Blog several times to realize the best benefit.

Please await a Post on the Seven Stages of Purification to complete this understanding.

Post # 44 -The Seven Factors for Awakening (satta bojjhanga). Part 2

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and read Post # 43 before reading on.

In the book titled ‘The Seven Factors of Enlightenment Satta Bojjhaṅga’ published by the Buddhist Publication Society of Kandy, Sri Lanka, Ven. Piyadassi goes on to describe the seven factors in detail as follows:

The first is sati, mindfulness. It is the instrument most efficacious in self-mastery, and whosoever practices it has found the path to deliverance. It is fourfold: mindfulness consisting of contemplation of the body (kāyānupassanā); feeling (vedanānupassanā); mind (cittānupassanā); and mental objects or mind contents (dhammānupassanā).

The man lacking in this all-important quality of mindfulness cannot achieve anything worthwhile. The Buddha’s final admonition to his disciples on his death bed was this: “Transient are all component things. Work out your deliverance with heedfulness!” (vaya-dhammā saṅkhārā, appamādena sampādetha)”.

Man cannot be heedful unless he is fully aware of his actions, whether they are mental, verbal or physical, at every moment of his waking life. Only when a man is fully awake to and mindful of his activities can he distinguish good from bad and right from wrong. It is in the light of mindfulness he will see the beauty or the ugliness of his deeds. The word appamāda throughout the Tipiṭaka is used to denote sati, mindfulness; pamāda is defined as absence of mindfulness.

Says the Buddha in the Aṅguttara Nikāya: “Monks, I know not of any other single thing of such power to cause the arising of good thoughts if not yet arisen, or to cause the waning of evil thoughts if already arisen, as heedfulness. In him who is heedful, good thoughts not yet arisen do arise, and evil thoughts, if arisen, do wane.” “The man who delights in mindfulness and regards heedlessness with dread is not liable to fall away. He is in the vicinity of Nibbāna.”

The second enlightenment factor is dhammavicaya - keen investigation of the Dhamma. It is the sharp analytical knowledge of understanding the true nature of all constituent things, animate or inanimate, human or divine. It is seeing things as they really are; seeing things in their proper perspective. It is the analysis of all component things into their fundamental elements, right down to their ultimate. Through keen investigation one understands that all compounded things pass through the inconceivably rapid moments of uppāda, ṭhiti and bhaṅga; or of arising, reaching a peak, and ceasing, just as a river in flood sweeps to a climax and fades away. The whole universe is constantly changing, not remaining the same for two consecutive moments. All things in fact are subjected to causes, conditions, and effects (hetu, paccaya and phala). Systematic reflection (yoniso manasikāra) comes naturally through right mindfulness, and it urges one to discriminate, to reason and investigate. Shallow thinking, unsystematic reflection (ayoniso manasikāra), makes people muddleheaded, and then they fail to investigate the nature of things. Such people cannot see cause and effect, seed and fruit, the rise and fall of compounded things. Says the Buddha: “This doctrine is for the wise and not for the unwise.”“As the wise test the purity of gold by burning, cutting and examining it by means of a piece of touchstone, so should you accept my words after examining them and not merely out of regard and reverence for me.”

 Thus blind belief is condemned in the analytic teaching (vibhajjavāda) of the Buddha. The truth of the Dhamma can be grasped only through calm concentrative thought and insight (samatha and vipassanā) and never through blind faith. One who goes in quest of truth is not satisfied with surface knowledge. He wants to delve deep and see what is beneath. That is the sort of search encouraged in Buddha Dhamma. That type of search yields right understanding.

He that cultivates dhammavicaya -investigation of the Dhamma, focuses his mind on the five aggregates of grasping, the pañcupadānakkhandhā, and endeavours to realize the rise and fall or the arising and passing away (udaya-vaya) of this conglomeration of bare forces (suddha-saṅkhāra-puñja), this conflux of mind and matter (nāma-rūpa-santati). It is only when he fully realizes the evanescent nature of his own mind and body that he experiences happiness and joyous anticipation. Therefore, it is said: Whenever he reflects on the rise and fall of the aggregates, he experiences unalloyed joy and happiness. To the discerning one that (reflection) is deathless Nibbāna.

What is impermanent and not lasting he sees as sorrow-fraught. What is impermanent and sorrow-fraught, he understands as void of a permanent and everlasting soul, self, or ego entity. It is this grasping, this realization of the three characteristics or laws—transiency (anicca), sorrow (dukkha), and no-self or soullessness (anattā)—which is known to Buddhists as vipassanā-ñāṇa or penetrative insight, and which, like the razor-edged sword, entirely eradicates all the latent tendencies (anusaya). With it, all the varied ramifications of sorrow’s cause are finally destroyed. A man who ascends to this summit of vision is an arahat, a perfect one, whose clarity of vision, whose depth of insight, penetrates into the deepest recesses of life and cognizes the true nature that underlies all appearance.

The third enlightenment factor is viriya or energy. It is a mental property (cetasika) and the sixth limb of the Noble Eightfold Path, there called sammā vāyāma or Right Effort.

Buddha Dhamma is for the sincerely zealous, strong and firm in purpose, and not for the indolent (āraddhaviriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa).

In the words of the Buddha, each individual has himself to put forth the necessary effort, and work out his own deliverance with diligence

A follower of the Buddha should not under any circumstances relinquish hope and effort; for the Buddha was one who never gave up courage and effort even as a Bodhisatta. As an aspirant for Buddha-hood, he had as his motto the following inspiring words: mā nivatta, abhikkama, “Falter not, advance”. The man who is mindful (satimā) and cultivates keen investigation should next put forth the necessary effort to fight his way out. The function of viriya or energy is fourfold. It is defined as: the effort to eradicate evils that have arisen in the mind; the effort to prevent the arising of unarisen evil; the effort to develop unarisen good; and the effort to promote the further growth of good already arisen.

Thus the path of purification is impossible for an indolent person. The aspirant for enlightenment (bodhi) should possess unflinching energy coupled with fixed determination. Enlightenment and deliverance lie absolutely and entirely in his own hands. “Man must himself by his own resolute efforts rise and make his way to the portals of liberty, and it is always, at every moment, in his power to do so

The fourth enlightenment factor is peeithi, rapture or happiness. This, too, is a mental property (cetasika) and is a quality which suffuses both the body and mind. The man lacking in this quality cannot proceed along the path to enlightenment. There will arise in him sullen indifference to the dhamma, an aversion to the practice of meditation, and morbid manifestations. It is, therefore, very necessary that a man striving to attain enlightenment and final deliverance from the fetters of saṃsāra should endeavour to cultivate the all-important factor of happiness. No one can bestow on another the gift of happiness; each one has to build it up by effort, reflection and concentrated activity. As happiness is a thing of the mind it should be sought not in external and material things, though they may in a small way be instrumental. Contentment is a characteristic of the really happy individual. The ordinary worldling seems to think that it is difficult to cultivate and develop contentment; but by dint of courage, determination, systematic attention and thought about the things that one meets within everyday life, by controlling one’s evil inclinations, and by curbing the impulses, the sudden tendencies to act without reflection, one can keep the mind from being soiled, and experience happiness through contentment. In man’s mind arise conflicts of diverse kinds, and if these conflicts are to be controlled, while still not eliminated, man must give less rein to inclinations and longings; in other words, he must cultivate contentment. Hard it is to give up what lures and holds us in thrall; and hard it is to exorcise the evil spirits that haunt the human heart in the shape of ugly and unwholesome thoughts.

When discussing happiness in the context of sambojjhaṅgas, we must bear in mind the vast difference between pleasure and happiness. Pleasure—pleasant feeling—is something very momentary and fleeting. Is it wrong to say that pleasant feelings are the prelude to pain? What people hug in great glee in this moment turns to be a source of pain in the next. “The desired is no more there when the outstretched hand would grasp it or being there and grasped, it vanishes like a flake of snow.”

Unlike the animal whose sole purpose is to derive a feeling of pleasure from any source, at any cost, man should endeavour to gain real peeīthi or happiness. Real happiness or rapture comes not through grasping or clinging to things animate or inanimate, but by giving up (nekkhamma). It is the detached attitude toward the world that brings about true happiness. The Satipaṭṭhāna Sutta, the discourse on the Foundations of Mindfulness, speaks of pleasant worldly feeling (sāmisa sukha) and pleasant unworldly feeling (nirāmisa sukha). Nirāmisa sukha is far superior to sāmisa sukha.

Due to the need to limit the space per blog post I will stop the descriptions at this point. Please await the next post # 45 -The Seven Factors for Awakening (satta bojjhanga)- Part 3, for further descriptions on this teaching.

Post # 43 -The Seven Factors for Awakening (satta bojjhanga). Part 1

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

We saw in  Post # 41 and Post # 42 that the Buddha has referred to 37 factors that assist in realizing the world transcending wisdom which in the Pali language are termed as sath tiss bodhipakkhiya-dhamma. It is the ultimate wisdom known as Awakening.

I will in this Post list out some details on the Seven Factors for Awakening (satta bojjhanga), which is one of the seven sets consisting of the 37 factors that assist in realizing the world transcending wisdom

Ven. Pitigala Gunerathane Thero explaining Sabbasawa Sutta - says that when one talks of Buddhist Meditation for realizing Nibbana you talk about insight meditation for the development of the Bojjanga Dhamma. That is one part of the 37 factors  that develops in the process of attaining Nibbana.  The Bojjanga Dhamma or the Seven Factors for Awakening (satta bojjhanga), develops while engaging in mindfulness meditation. They are:  mindfulness as a factor for Awakening (sati-sambojjhanga);  analysis of qualities as a factor for Awakening (dhamma-vicaya-sambojjhanga); persistence or effort as a factor for Awakening (viriya-sambojjhanga); rapture or joyful interest as a factor for Awakening (peeithi-sambojjhanga); tranquility or serenity as a factor for Awakening (passaddhi-sambojjhanga); concentration as a factor for Awakening (samadhi-sambojjhanga); and equanimity as a factor for Awakening (upekkha-sambojjhanga).   

Therefore, you will see the context in which we will be discussing the Seven Factors for Awakening, the subject dedicated to this Post. What I realize is that developing these factors does not need a separate and dedicated effort but they develop while we engage in the other Buddhist practices that we have discussed in this blog.

Ven. Piyadassi Thera in his book titled ‘The Seven Factors of Enlightenment Satta Bojjhaṅga’ published by the Buddhist Publication Society of Kandy, Sri Lanka, gives the following descriptions related to these seven factors:

“The Tipiṭaka, the Buddhist canon, is replete with references to the factors of enlightenment— bojjhaṅga—expounded by the Enlightened One on different occasions. In the Book of the Kindred Sayings, (Saṃyutta Nikāya Mahā Vagga) we find a special section under the title Bojjhaṅga Saṃyutta, wherein the Buddha discourses on the bojjhaṅgas in diverse ways. The term bojjhaṅga is composed of bodhi + aṅga. Bodhi denotes enlightenment; to be exact, insight, concerned with the realization of the four Noble Truths, and Aṅga means factors or limbs. Bodhi + aṅga (bojjhaṅga), therefore, means the factors of enlightenment, or the factors for insight wisdom.

In one of the discourses on the bojjhaṅgas mentioned above, the Buddha visiting Venerable Mahā Kassapa, who was ill said- “Kassapa, the seven factors of enlightenment are well expounded by me, and when cultivated and much developed they conduce to full realization, perfect wisdom, to Nibbāna”.

“Verily, Blessed One, they are factors of enlightenment! uttered Mahā Kassapa. Mahā Kassapa rejoicing welcomed the utterances of the Worthy One. And the Venerable Mahā Kassapa rose from that illness.

Ven. Piyadassi Thera says man’s mind tremendously and profoundly influences and affects the body. If allowed to function viciously and entertain unwholesome and harmful thoughts, mind can cause disaster, even kill a 'Being'; but mind also can cure a sick body. When concentrated on right thoughts with right understanding, the effects mind can produce are immense.

In another reference to the Seven Factors of Enlightenment in the web a learned monk says how one systematically cultivates the seven Bojjanga Dhamma. “It involves first establishing sati (moral mindfulness) based on anicca (impermanence), dukkha (un-satisfactoriness), anatta (non-self). It is important to clarify what sati is. Many people think sati is “concentration” or just “paying attention”. It is much more than that. It is “paying attention” with a frame of mind based on some understanding of anicca, dukkha, anatta: One has to contemplate on the “big picture” in the Buddha’s teaching, with 31 realms and a rebirth process that has led to much suffering in the long run. Even though one may be enjoying life right now, one knows that it will be of negligible duration compared to the sansaric time scale.

During the whole time of the Bojjanga bhavana, sati must be there; that frame of mind must be there. 'Dhammavicaya' is critical evaluation of a given dhamma concept. One can choose a topic or two for a given session and then contemplate on it. One could do this not only in a formal way, but also just while reading a web post or a book on the subject. Each individual is different, so one needs to figure out which is more suitable”.

I brought these references to The Seven Factors for Awakening (satta bojjhanga) by these learned monks, so as to give some background to the subject and to establish the source or references to these in the pali canon (Thripitaka).

I will in the next post  # 44, bring out more detailed descriptions of the seven factors extracted from these source material in order that we may get a better understanding of this teaching.

Post # 42 – Thirty Seven Factors  Supporting Awakening – Part 2

The factors towards attainment of Nibbana (sath tiss bodhi pakkhiya Dhamma)

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

In Post # 41 we discussed how some learned monks have described these thirty seven factors that support Awakening. I will in this Post attempt to show how they develop along with our regular Buddhist Practice.

The 37 factors we see constitute Buddha’s own list of his most important teachings. Toward the end of his life, he has stated several times that as long as the teachings in this list were remembered and put into practice, his message would endure.

I will give below some descriptions on the seven sets (the 37 factors grouped into 7 sets) as extracted from the aforesaid discourses from learned monks. They are:

1.0 The Four Frames of Reference (satipatthana) or the four focuses of mindfulness. They are- contemplation of the body (kāyâ-nu-passanā); contemplation of feeling (vedanā’-nu-passanā); contemplation of mind (cittâ-nu-passanā); and contemplation of phenomena (dhammâ-nu-passanā)--- They are developed by:

i. Remaining focused on the body in & of itself – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

ii. Remaining focused on feelings in & of themselves – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

iii. Remaining focused on the mind in & of itself – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

iv. Remaining focused on mental qualities in & of themselves – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

2.0 The Four Right Exertions or the four Right Efforts (samma-p,padhana).They are - the effort to prevent un-arisen evil states from arising (sa×vara padhāna); the effort to abandon arisen evil states (pahāna padhāna); the effort to cultivate un-arisen wholesome states (bhāvanā padhāna); and the effort to maintain arisen wholesome states (anurakkhanā padhāna). That is by:

i. Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

ii. Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the abandoning of evil, unskillful qualities that have arisen.

iii. Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the sake of the arising of skillful qualities that have not yet arisen.

iv. Generating desire, endeavoring, arousing persistence, upholding & exerting one’s intent for the maintenance, increase, development & culmination of skillful qualities that have arisen.

3.0 The Four Bases of Power or the four paths to spiritual power (iddhi pada).They are the desire to act (chanda); effort (viriya); mind or consciousness (citta); and investigative wisdom (veeman×sā). These can be expressed as:

i. Developing the base of power endowed with concentration founded on desire to act for achieving enlightenment (chanda).

ii. Developing the base of power endowed with concentration founded on persistence & exertion to act for achieving enlightenment (viriya).

iii. Developing the base of power endowed with concentration founded on intent or will to act for achieving enlightenment (citta/chethana).

iv. Developing the base of power endowed with concentration founded on investigation and discrimination to act for achieving enlightenment   (veeman×sā).

4.0 The Five Spiritual Faculties (pancha’indriya).They uphold and guide your thoughts and acts towards spiritual development. They are the faculty of conviction or faith (saddha’indriya); the faculty of persistence or effort (viriya’indriya); the faculty of mindfulness (sati-indriya ); the faculty of concentration (samādhi- indriya); and the faculty of discernment or  wisdom (pañña’indriya).

5.0 The Five Strengths or the five spiritual powers (pancha bala). They are the forces or strengths that drive you onward and give momentum for attaining spiritual development. They are the strength of conviction or faith (saddhā bala); the strength of persistence or effort (viriya bala); the strength of mindfulness (sati bala); the strength of concentration (samādhi bala); and the strength of discernment or wisdom (paññā bala).

6.0 The Seven Factors for Awakening (satta bojjhanga). They are:  mindfulness as a factor for Awakening (sati-sambojjhanga);  analysis of qualities of phenomena as they really are and beyond their conventional perception, as a factor for Awakening (dhamma-vicaya-sambojjhanga); persistence or effort as a factor for Awakening (viriya-sambojjhanga); rapture or joyful interest as a factor for Awakening (peeithi-sambojjhanga); tranquility or serenity as a factor for Awakening (passaddhi-sambojjhanga); concentration as a factor for Awakening (samadhi-sambojjhanga); and equanimity as a factor for Awakening (upekkha-sambojjhanga).

7.0 The Eight Factors of Path Wisdom ( Stream Entry, Once Returner etc.) that arises when the  Noble Eightfold Path (ariyo astanh’angiko maggo) develops from a mundane state (loukika) to a supra mundane state (lokuthara). They are what were discussed in        Post # 16 to Post #21;  right view (samma ditthi); right thought (samma sankappa); right speech (samma vaccha); right action (samma kammantha); right livelihood (samma ajīva); right effort (samma vayama); right mindfulness (samma sati); and right concentration (samma samadhi).

I will try to show now how they develop along with the Buddhist Practice we have been discussing so far.

i. When you develop Right Speech, Right Action, Right Livelihood under the practices described in Post #s 16 to 21, for cultivating the Noble Eightfold Path, you begin to develop Conviction (Saddha)  the first of the five faculties and five powers in the 37 factors, and Desire to act (Chanda)  of the Four Bases of Power.

ii. When you develop Right Effort under the Noble Eightfold Path, the factor Four Right Exertions develops along with Persistence under the Four Bases of Power and Persistence under Factors for Awakening and Persistence the second of the five faculties (viriya indriya) and the second of the five powers (viriya bala).

iii. Developing Right Mindfulness (Sathi) in the Noble Eightfold Path you develop the factor Four Frames of Reference, along with the factor Intent under the Four Bases of Power and   mindfulness as a factor for Awakening (sati-sambojjhanga).

iv. Developing Right Concentration (Samma Samadhi) in the Noble Eightfold Path you develop the factor Concentration in the Four Bases of Power, along with Rapture, Serenity, Concentration and Equanimity in the Factors for Awakening

v. When we develop Right View under the Noble Eightfold Path we develop Discernment (Panna) of the Path, Right Aspiration in the Eightfold Path, Analysis of Qualities in the Factors for Awakening, Discrimination in the Bases of Power, Equanimity in the Factors for Awakening, and desire to act towards achieving enlightenment -Chanda in the four bases of Power .

I trust that the above account gave you some idea of the 37 factors that assist in attaining enlightenment and how they develop as you progress in the Noble Eight fold Path without having to apply a specific or dedicated practice for their development. 

I will  attempt  to give  some  more details about these seven sets of the 37 factors as I continue my research for your benefit in the following Posts. They will not be in the same order as above. I will post the material I discover in my research on these seven sets as and when I am able to  compile them.

Post # 41 – Thirty Seven Factors Supporting Awakening – Part 1

The factors towards attainment of Nibbana (sath tiss bodhi pakkhiya Dhamma)

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

We have hitherto been discussing effective Dhamma practice by busy householders. Apart from the reference to Punya Kamma (meritorious acts) and Kusala Kamma (ethically skillful acts) which were virtues that we develop to ensure a well endowed birth in a happier realm after death, we focused on the path to liberation as that was the essence of what Buddha taught. That is attaining the world transcending wisdom to realize Nibbana.

The Buddha has referred to 37 factors that assist in realizing this world transcending wisdom and has said: “Then you should train yourself –harmoniously, cordially, and without dispute-in the qualities I have pointed out, having known them directly: the four frames of reference (sathara satthi-pattana); four right exertions (samma-padana); the four bases of power (iddhi-pada); the five faculties (pancha indriya); the five strengths (pancha bala); the seven factors of awakening (sattha bojjhanga); the noble eightfold path (ariya-ashtanga-magga) and this forms the heart of my message” – the bodhi-pakkhiya-dhamma. In the Pali language these factors are termed as sath tiss bodhipakkhiya-dhamma.

I therefore feel that we should attempt to get a good understanding of these 37 factors grouped into 7 sets, considered so important by the Buddha in his above statement for us to achieve our goal.

Many Buddhist monks and scholars have given descriptions of the 37 factors to be developed towards Nibbana based on the thripitaka (pali canon). I have extracted to place before you some of these descriptions in the hope that they will give you some insight into this important teaching by the Buddha. What I realize is that developing these factors does not need a separate and dedicated effort but most of them develop while we engage in the other Buddhist practices that we discussed before.  I will try to flag these practices as we discuss the respective factors.

Ven. Renukane Chandawimala Thero describes the 37 factors to be developed for attaining Nibbana (sath tiss bodhipakkhiya-dhamma) as follows:  “If someone in the past attained Nibbana it is by developing these 37 factors. Even in the future if one were to attain Nibbana it is also in this way. The world transcending path knowledge or Bodhi, develops when Seela (moral restraint), Samadhi (concentrated mind) and Panna (wisdom) develop while cultivating these 37 factors. Nibbana is realized by acquiring the path wisdom of Sotha Patthi (Stream Enterer), Sakrudhagami (Once Returner), Anagami (Non Returner) and Arahant (Enlightened One). That is by observing and developing the factors of the Noble Eightfold Path.

He then goes on to elaborate the 37 factors, which I will discuss later along with the observations given by other scholars on them and their respective roles in the above attainments.

Ven. Pitigala Gunerathane in a talk on Sabbasawa Sutta - says that when one talks of Buddhist Meditation for realizing Nibbana you talk about insight meditation for the development of the Bojjanga Dhamma. That is one part of the 37 factors to be developed for attaining Nibbana.  The Bojjanga Dhamma or the Seven Factors for Awakening (satta bojjhanga), develops while engaging in mindfulness meditation. 

In another exposition named as - ‘Wings to Awakening’ – An anthology from the Pali Canon translated and explained by Ven. Thanissaro Bhikkhu,  a vivid description has been given on these  37 factors that assist in realizing the world transcending wisdom or Awakening.

Ven. Thanissaro Bhikkhu in this exposition describes the concept of Awakening so as to give a clear sense of where the Wings to Awakening are headed. He does this by discussing the Buddha’s accounts of his own Awakening, with special focus on the way in which the principle of skillful kamma formed both the “how” and the “what” of that Awakening. He says that, “The Buddha was able to reach Awakening only by developing skillful kamma – that is the “how”.  His understanding of the process of developing skillful kamma is what sparked the insights that constituted the seven sets (the 37 factors grouped into 7 sets) that make up the Wings to Awakening themselves”. This he says is “what”.

He goes on to say that “The reality of the Wings to Awakening lies in the qualities of the mind. The words with which they are expressed in the Pali Canon are simply pointers. These pointers have to be tested in the light of serious practice……., Buddha’s words should be read repeatedly, reflectively, and put to test in the practice.....this way they will give you useful insights for training the mind so that someday you won’t have to read about Awakening, but will be able to know it for yourself”.

With this background now in place, I will go on to extract and present, further details about the 37 factors to be developed for realizing the ultimate (world transcending) wisdom or Awakening. Please await Post # 42 for details.

Post # 40 -Patticca Saumuppada – Dependent Origination or Co-Arising- Part 2

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

In Post # 39 you will find  some introductory comments on this teaching. In this Post I will deal with the balance details.

Ven. Ajahn Brahmavamso-..http://www.dhammatalks.net/Books3/Ajahn_Brahm_Paticca_Samuppa... goes on to say – 'The Buddha has stated that - one who has entered the stream may be considered as possessing five attributes. They are   un-shakeable faith in the Buddha, un-shakeable faith in the Dhamma, un-shakeable faith in the Sangha ( the Enlightened members of the monastic community), a very high standard of morality and an accurate understanding of Dependent Origination, and its corollary Idappaccayata (Causality)’.

Continuing he says - 'Therefore it is fair to say that the correct understanding of Dependent Origination can only be known by the Enlightened Ones. That is by the Stream-winners, Once Returners, Non Returners and Arahants. According to the Law of Dependent Origination, every phenomenon owes its origin to another phenomenon prior to it. It may simply be expressed as “depending on this, this originates”. The most interesting question is "Why did The Buddha place such importance on Dependent Origination? What is its purpose? "
"I will propose that the function of Dependent Origination is threefold. They are: to explain how there can be rebirth without a soul; to answer the question -What is life; to understand why there is suffering; and where suffering comes to an end".

Ven. Thanissaro Bhikku a German Monk, in his English translation of Paticca-samuppada-Vibhanga Sutta, says that - Dwelling at Savatthi, Buddha has said "Monks, I will describe & analyze dependent co-arising for you! -"And what is dependent co-arising? From ignorance as a requisite condition come fabrications( translated as Sankara). From fabrications as a requisite condition comes consciousness. From consciousness as a requisite condition comes name &form. From name &form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging/sustenance. From clinging/sustenance as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition, there comes to be aging & death, sorrow, lamentation, pain, distress, & despair. Such is the origination of this entire mass of stress & suffering". 

I will try to bring in explanations to these terms shortly. But before that I would like to highlight the following.

As all these scholars use Vibhanga Sutta as the basis, the contents of their discourses are somewhat similar, except for the emphasis they place on certain aspects. I have tried to cite them above. I will not therefore elaborate any more on these discourses but will take out some sections to highlight the essence of the teaching that is of relevance to the objectives of this Blog.

It must be borne in mind that Paticca Samuppada is only a discourse on the process of birth and death and not a theory of the ultimate origin of life. It deals with the cause of rebirth and suffering, but it does not in the least attempt to show the evolution of the world from primordial matter.

Ignorance (Avijja) is the first link or cause of the wheel of life. It clouds all right understanding. Dependent on ignorance of the Four Noble Truths, arise activities/fabrications (Sankhara), both moral and immoral. The activities/fabrications whether good or bad, rooted in ignorance, which must necessarily have their due effects, only tend to prolong life's wandering. Nevertheless, good actions are essential to get rid of the ills of life and realize a favourable re-becoming.

Dependent on activities/fabrications, arise rebirth-consciousness (Pattisandhi Vinnana). This links the past with the present. Simultaneous with the arising of rebirth-consciousness there come into being mind and body (Nama-rupa). The six sense faculties (Salayatana) are the inevitable consequences of arising of mind and body. Because of the six senses, contact (Phassa) sets in. Contact then leads to feeling (Vedana). These five -- viz., consciousness, mind and body, six senses, contact and feeling -- are the effects of past actions and are called the passive side of life.

Dependent on feeling arises craving (Tanha). Craving results in grasping (Upadana). Grasping is the cause of  Bhava (the re-becoming cause conditioned by Kamma) and , which in its turn conditions future birth (Jati). These form the future effects. As a result of Birth the inevitable consequences of old age, illness and death (Jara-viyaji-marana) happens. This is the present. If on account of cause, effect comes to be, then if the cause ceases, the effect also must cease.

The reverse order of the Paticca Samuppada will make the matter clearer. Old age and death are possible in and with a psycho-physical organism. Such an organism must be born; therefore it pre-supposes birth. But birth is the inevitable result of past deeds or Kamma. Kamma  conditions grasping which is due to craving. Such craving can appear only where feeling exists. Feelings are the outcome of contact between the senses and objects. Therefore it pre-supposes organs of senses which cannot exist without a mind and body. Where there is a mind there is consciousness. It is the result of past good and evil. The acquisition of good and evil is due to ignorance of things as they truly are. This process of cause and effect thus continues ad infinitum. The beginning of this process cannot be determined as it is impossible to say whence this life-flux was caused by ignorance. But when this ignorance is turned into knowledge and the life-flux is diverted into Nibbana-dhatu, then the end of the life process of Samsara comes about. With the true understanding of this, the cessation of this entire aggregate of suffering will result.

The meaning of the elements of this process of life-flux is given by Thanissaro Bhikkhu in his English translation of Paticca-samuppada-Vibhanga Sutta  as follows:

"Now what is aging and death? Whatever decay, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings is called aging. Whatever deceasing, passing away, disappearing, dying, completion of time, breakup of the aggregates, casting off of the body, interruption in the life faculty of the various beings is called death.

"And what is birth? Whatever taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of [sense] media of the various beings is called birth.

"And what is becoming? These three are becomings: sensual becoming, form becoming, & formless becoming. This is called becoming.

"And what is clinging/sustenance? These four are clinging: sensuality clinging, view clinging, precept & practice clinging, and doctrine of self clinging. This is called clinging.

"And what is craving? These six are classes of craving: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving.

"And what is feeling? These six are classes of feeling: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact. This is called feeling.

"And what is contact? These six are classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact. This is called contact.

"And what are the six sense media? These six are sense media: the eye-medium, the ear-medium, the nose-medium, the tongue-medium, the body-medium, the intellect-medium. These are called the six sense media.

"And what is name-&-form? Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name &form.

"And what is consciousness? These six are classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect-consciousness. This is called consciousness.

"And what are fabrications? These three are fabrications: bodily fabrications, verbal fabrications, mental fabrications. These are called fabrications.

"And what is ignorance? Not knowing stress, not knowing the origination of stress, not knowing the cessation of stress, not knowing the way of practice leading to the cessation of stress: This is called ignorance.

This outline I hope will bring more clarity to the explanations given on this doctrine and help focus on the importance of this Dhamma. The Samma Samkkapa (right intentions) factor in the Panna (wisdom) Part of the Noble Eightfold Path has three sub factors of Nekkamma Sankalpana (intention for letting go or renunciation), Aviyapada Samkalpana (intention for being free of ill will) and Avihinsawada Sankalpana (intention for being free of cruelty). Here the intention for letting go refers to: letting go of attachment to lust and worldly possessions, attachment for a re-becoming in a realm with a form, or attachment to a re-becoming in a formless realm. 

Paticca-samuppada teaching will help us to see the fallacy of these desires and attachments and help us to deal with these defilements appropriately. That is the craving and desire for them will gradually fade and die. By including a practice to contemplate on this teaching as above in our regular meditation will help us to develop the Wisdom Part of Noble Eightfold Path and in particular the ‘Right View’   factor. 

The keen learner may now use this platform to go into a more comprehensive study of Paticca-samuppada.

May you have the necessary inspiration? With Metta.