Essential Early Buddhist Doctrines Unit MBI 103
LESSON 11
The Seven Factors of Awakening (bhojjanga)
Mindfulness, Analysis, Persistence, Rapture,
Serenity, Concentration, Equanimity
Samyutta Nikaya XLVI.6
Once the Blessed One was staying at Saketa, in the Añjana Forest Game Refuge. Then Kundaliya the Wanderer came to where the Blessed One was staying and on arrival greeted him courteously and, after engaging in pleasant conversation, sat to one side. As he was sitting there he said to the Blessed One, 'Ven. Gotama, I like to frequent gatherings in parks. It is my habit at midday, after my morning meal, to go from park to park, from garden to garden. There I encounter various priests and contemplatives discoursing on the rewards of defending their own tenets in debate, and the rewards of condemning those of others. Now in the experience of what reward does Ven. Gotama dwell?'
'The Tathagata dwells experiencing the reward of the fruits of clear knowing and release.'
It is important here to realize that within Buddhism the only reward is indeed “clear knowing and release”. What is to be understood by “clear knowing”? It is the full conscious awareness of non-duality through the direct experience of phenomena and not by intellectual endeavour. What is to be understood by “release”? It is release from the bonds of Duality and therefore the false acceptance of the existence of a separate “self”.
The seeking after a release from suffering, a more comfortable path in life, or a state of Awakening are not considered either as suitable motivation for one on the path or as a reward, although it is accepted that these are legitimate reasons to originally enter upon the path.
'But what are the qualities that, when developed and pursued, lead to the culmination of clear knowing and release?'
'The seven factors of Awakening....'
'And what are the qualities that...lead to the culmination of the seven factors of Awakening?'
'The four frames of reference....'
'And what are the qualities that...lead to the culmination of the four frames of reference?'
'The three courses of right conduct....'
'And what are the qualities that...lead to the culmination of the three courses of right conduct?'
'Restraint of the senses....And how does restraint of the senses, when developed and pursued, lead to the culmination of the three courses of right conduct?
Restraint
Everything reduces to that first concept, which is restraint. That is because our starting point is from a stained mind. As a learner, we cannot approach any task with a purity of mind free from duality, therefore, we must use what we have. If we allow natural sensitivity, discrimination and intelligence to asset itself, then we can see what must be restrained and apply that restraint with caution, intelligence and skill.
Release then arises from restraint that is unmoved in body and mind and inwardly well composed.
Sensation and Form
There is the case where a monk, on seeing a pleasant form with the eye, does not hanker after it, does not delight in it, does not give rise to passion for it. Unmoved in body and unmoved in mind, he is inwardly well composed and well released.
On seeing an unpleasant form with the eye, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body and unmoved in mind, he is inwardly well composed and well released.
Emotions
How do the seven factors of Awakening arise? They arise first from the simple act of restraining and understanding the senses and attending to one’s emotions.
Emotions here referred to are not the ramblings and agitation of mind that follows the emotional base, but the emotional base itself and its true and basic uncontaminated fount that is free from elaboration by the cognitive intellect.
The emotional base consists of the experience of “pleasure, neutrality and displeasure”. Its true and natural fount is the set of physiological processes of “approach, neutrality and avoidance”. This beautiful and correct physiological base is a simple set of responses that are pure, uncomplicated and without the presence of Identity.
When the Identity enters, we change these natural responses to “pleasure and desirability”, “indifference”, or “displeasure and undesirability”. The responses with which we are all familiar, --“like, neutral, and dislike”,-- are therefore not free from Identity contamination.
On hearing a pleasant...unpleasant sound with the ear...On smelling a pleasant...unpleasant smell with the nose...On tasting a pleasant...unpleasant taste with the tongue...On feeling a pleasant...unpleasant tactile sensation with the body...
On cognising a pleasant idea with the intellect, he does not hanker after it, does not delight in it, does not give rise to passion for it.
Unmoved in body and unmoved in mind, he is inwardly well composed and well released. On cognising an unpleasant idea with the intellect, he is not upset, his mind is not unsettled, his feelings are not wounded, his mind does not become resentful. Unmoved in body and unmoved in mind, he is inwardly well composed and well released. This is how, Kundaliya, restraint of the senses, when developed and pursued, leads to the culmination of the three courses of right conduct.
Restraint then, has its major application upon cognitions related to the sensations and emotions. This then leads to the necessary composure. But the application of this restraint is augmented by correct conduct with regard to action, speech and thought, for restraint is only one part of the application. One cannot drive a car very efficiently with the brakes on. One has to drive correctly, but be fully conscious of the necessity to brake when there is danger. This is called defensive driving. Restraint in action, speech and thought is rather like that.
And how are the three courses of right conduct developed and pursued so as to lead to the culmination of the four frames of reference? There is the case where a monk abandons wrong conduct in terms of his deeds and develops right conduct in terms of his deeds; abandons wrong conduct in terms of his speech and develops right conduct in terms of his speech; abandons wrong conduct in terms of his thoughts and develops right conduct in terms of his thoughts. This is how, Kundaliya, the three courses of right conduct, when developed and pursued, lead to the culmination of the four frames of reference.
And how are the four frames of reference developed and pursued so that the seven factors of Awakening come to completion?
Mindfulness Applied to the Seven Factors
[1] On whatever occasion the monk remains focused on the body in and of itself-ardent, alert, and mindful-putting aside greed and distress with reference to the world, on that occasion his mindfulness is steady and without lapse. When his mindfulness is steady and without lapse, then mindfulness as a factor of Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[2] Remaining mindful in this way, he examines, analyses, and comes to a comprehension of that quality with discernment. When he remains mindful in this way, examining, analysing, and coming to a comprehension of that quality with discernment, then analysis of qualities as a factor of Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[3] In one who examines, analyses, and comes to a comprehension of that quality with discernment, unflagging persistence is aroused. When unflagging persistence is aroused in one who examines, analyses, and comes to a comprehension of that quality with discernment, then persistence as a factor of Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[4] In one whose persistence is aroused, a rapture not-of-the-flesh arises. When a rapture not-of-the-flesh arises in one whose persistence is aroused, then rapture as a factor of Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development. For one who is enraptured, the body grows calm and the mind grows calm. When the body and mind of an enraptured monk grow calm, then serenity as a factor of Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[6] For one who is at ease-his body calmed-the mind becomes concentrated. When the mind of one who is at ease-his body calmed-becomes concentrated, then concentration as a factor of Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
[7] He oversees the mind thus concentrated with equanimity. When he oversees the mind thus concentrated with equanimity, equanimity as a factor of Awakening becomes aroused. He develops it, and for him it goes to the culmination of its development.
This is how, Kundaliya, the four frames of reference, when developed and pursued, lead to the culmination of the seven factors of Awakening.
The same method is applied to each of the other elements of the four practices of mindfulness: feelings, mind, and mental qualities. You can see that we are leading to a cycle in which each element leads to the next in the cycle.
And how are the seven factors of Awakening developed and pursued so as to lead to the culmination of clear knowing and release? There is the case where a monk develops mindfulness as a factor of Awakening dependent on seclusion...dispassion...cessation, resulting in letting go. He develops analysis of qualities as a factor of Awakening...persistence as a factor of Awakening...rapture as a factor of Awakening...serenity as a factor of Awakening...concentration as a factor of Awakening...equanimity as a factor of Awakening dependent on seclusion...dispassion...cessation, resulting in letting go. This is how, Kundaliya, the seven factors of Awakening, when developed and pursued, lead to the culmination of clear knowing and release.'
When this had been said, Kundaliya the Wanderer said to the Blessed One: 'Magnificent, Ven. Gotama, magnificent. In many ways has Ven. Gotama made the Dhamma clear-just as if one were to place upright what has been overturned, to reveal what has been hidden, to point out the way to one who is lost, or to set out a lamp in the darkness so that those with eyes might see forms. I go to Ven. Gotama for refuge, to the Dhamma, and to the community of monks. May Ven. Gotama regard me as a lay follower gone for refuge from this day forth as long as life shall last.'
If indeed the factors are a cycle, then one would expect that when the first element is incorrectly developed, all the elements of the cycle will be affected. This is precisely what occurs. The importance of our formation as children is then seen to be extremely important.
Agutarra Nikaya I.75-76
I do not envision any one quality by which unarisen factors of Awakening do not arise, and arisen factors of Awakening do not go to the culmination of their development, like inappropriate attention. When a person's attention is inappropriate, unarisen factors of Awakening do not arise, and arisen factors of Awakening do not go to the culmination of their development.
I do not envision any one quality by which unarisen factors of Awakening arise, and arisen factors of Awakening go to the culmination of their development, like appropriate attention. When a person's attention is appropriate, unarisen factors of Awakening arise, and arisen factors of Awakening go to the culmination of their development.
Lest we believe that the seven factors are a matter of an awareness of our responses to external stimuli, Buddha tells us that the seven factors are really fourteen.
Now what is the manner of reckoning by which the seven factors of Awakening are fourteen?
In principle, this multiplication is due to an erroneously perceived duality that splits mind and body so that things become relative to body function on one hand, and to mental function on the other. In the sixties, the holistic approach to medicine was introduced, but the whole body idea never filtered down to a street level and we continue to think in terms of a separate mind-body existence.
Buddha deals with this misconception and suggests that the remedy must be applied in a way that is cognisant of that mental separation.
As Buddhists, we know that there is no real separation of mind and body. The body is, after all, just a phenomenon generated by the mind. What then is the fount of the generation of the mind? The mind generates the illusion of itself. Thus we must consider that there is neither mind, nor no mind.
Samyutta Nikaya.XLVI.52
[1] Any mindfulness with regard to internal qualities is mindfulness as a factor of Awakening. And any mindfulness with regard to external qualities is also mindfulness as a factor of Awakening. Thus this forms the definition of 'mindfulness as a factor of Awakening,' and it is in this manner that it is two.
The external world and the internal world are perceived as separate, therefore, both must be considered as the object of correct mindfulness. One must be mindful of the thoughts (intentions) that provoke actions and of the actions themselves, with their consequences. In mindfulness practice, there is a tendency to watch actions and neglect intentions. We must see these, although apparently two, as one.
[2] Any time one examines, investigates, and scrutinizes internal qualities with discernment, that is analysis of qualities as a factor of Awakening. And any time one examines, investigates, and scrutinizes external qualities with discernment, that too is analysis of qualities as a factor of Awakening. Thus this forms the definition of 'analysis of qualities as a factor of Awakening,' and it is in this manner that it is two.
[3] Any bodily persistence is persistence as a factor of Awakening. And any mental persistence is also persistence as a factor of Awakening. Thus this forms the definition of 'persistence as a factor of Awakening,' and it is in this manner that it is two.
[4] Any rapture accompanied by directed thought and evaluation is rapture as a factor of Awakening. And any rapture unaccompanied by directed thought and evaluation is also rapture as a factor of Awakening. Thus this forms the definition of 'rapture as a factor of Awakening,' and it is in this manner that it is two.
Though rapture is normally perceived as an internal phenomenon, it too is twofold. External rapture is dependent upon directed thought and evaluation evoked by external stimuli, while internal rapture is initiated and generated from the subconscious.
[5] Any bodily serenity is serenity as a factor of Awakening. And any mental serenity is also serenity as a factor of Awakening. Thus this forms the definition of 'serenity as a factor of Awakening,' and it is in this manner that it is two.
[6] Any concentration accompanied by directed thought and evaluation is concentration as a factor of Awakening. And any concentration unaccompanied by directed thought and evaluation is also concentration as a factor of Awakening. Thus this forms the definition of 'concentration as a factor of Awakening,' and it is in this manner that it is two.
[7] Any equanimity with regard to internal qualities is equanimity as a factor of Awakening. And any equanimity with regard to external qualities is also equanimity as a factor of Awakening. Thus this forms the definition of 'equanimity as a factor of Awakening,' and it is in this manner that it is two. This is the manner of reckoning by which the seven factors of Awakening are fourteen.
We now have a fairly clear picture of the seven factors The next step is to see how they actually are put into practice. The first step is to merely note the presence of the individual factors or their absence.
Majjhima Nikaya.103
Mahasatipatthana Sutra
Bojjhanga
And again, bhikkhus, a bhikkhu dwells perceiving again and again the seven factors of awakening (bhojjanga) as just the seven factors of awakening (not mine, not I, not self, but just as phenomena). And how, bhikkhus, does a bhikkhu dwell perceiving again and again the seven factors of awakening as just the seven factors of awakening?
Here, bhikkhus, while the awakening factor of mindfulness (sati-sambojjhanga) is present in him, a bhikkhu knows, "The awakening factor of mindfulness is present in me"; or while the awakening factor of mindfulness is not present in him, he knows, "The awakening factor of mindfulness is not present in me." He also knows how the awakening factor of mindfulness that has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen awakening factor of mindfulness comes to be.
Watching Mindfulness
Clearly, in order for this to take place, one must have spent time developing a correct and natural mindfulness. When practicing mindfulness in the normal waking day, there exists a form of occasional background awareness of a mindful condition. However, once one is prepared to begin practice with the Seven Awakening Factors, attention is then directed at the mindfulness state itself.
Now we are no longer directing mindfulness, but rather watching mindfulness itself so that we can see its presence and its arising. The objective of this attention is to permit the natural system to develop the background condition of mindfulness so that it regains its normal function as a constant phenomenon that can operate without conscious direction.
While the awakening factor of investigation of phenomena (dhammavicaya-bhojjanga) is present in him, he knows, "The awakening factor of investigation of phenomena is present in me"; or while the awakening factor of investigation of phenomena is not present in him, he knows, "The awakening factor of investigation of phenomena is not present in me." He also knows how the awakening factor of investigation of phenomena which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen awakening factor of investigation of phenomena comes to be.
While the awakening factor of effort (viriya-sambojjhanga) is present in him, he knows, "The awakening factor of effort is present in me", or while the awakening factor of effort is not present in him, he knows, "The awakening factor of effort is not present in me." He also knows how the awakening factor of effort which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen awakening factor of effort comes to be.
While the awakening factor of rapture (piti-sambojjhanga) is present in him, he knows, "The awakening factor of rapture is present in me"; or while the awakening factor of rapture is not present in him, he knows, "The awakening factor of rapture is not present in me." He also knows how the awakening factor of rapture which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen awakening factor of rapture comes to be.
While the awakening factor of tranquility (passadhi-sambojjhanga) is present in him, he knows, "The awakening factor of tranquility is present in me"; or while the awakening factor of tranquility is not present in him, he knows, "The awakening factor of tranquility is not present in me." He also knows how the awakening factor of tranquility which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen awakening factor of tranquility comes to be.
While the awakening factor of concentration (samadhi-sambojjhanga) is present in him, he knows, "The awakening factor of concentration is present in me"; or while the awakening factor of concentration is not present in him, he knows, "The awakening factor of concentration is not present in me." He also knows how the awakening factor of concentration which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen awakening factor of concentration comes to be.
While the awakening factor of equanimity (upekkha-sambojjhanga) is present in him, he knows, "The awakening factor of equanimity is present in me"; or while the awakening factor of equanimity is not present in him, he knows, "The awakening factor of equanimity is not present in me." He also knows how the awakening factor of equanimity which has not yet arisen comes to arise; and he knows how the complete fulfilment in developing the arisen awakening factor of equanimity comes to be.
Thus he dwells perceiving again and again dhammas as just dhammas in himself Being detached from craving and wrong views he dwells without clinging to anything in the world. Thus, bhikkhus, in this way a bhikkhu dwells perceiving again and again the seven factors of awakening as just the seven factors of awakening.
You can see that here that we are not talking about the same form of mindfulness that we have formally discussed. Here we are developing a form of mindfulness that has become more spiritual. This mindfulness is wise attention (yoniso-manasikara), not mundane attention (manasikara). It views phenomena as impermanent, unsatisfactory and not-self.
The original cause of the dissolution of natural phenomena was precisely degeneration due to unwise attention (ayoniso-manasikara). This unwise attention, directed by the Identity and governed by the dual mind, constantly sought the permanent, the satisfactory, and insisted on the presence as a self or soul.
Having once established the base of seeing the “presence of mindfulness”, one can continue with each of the other factors in turn, noting their natural presence. They may not at this time be a completely balanced “set”, but this is where we are heading when we apply attention to the Seven Factors of Awakening.
Identifying the Hindrances
In order to further amplify the practice, the next task is not only to note the presence and absence of the hindrances and factors of Awakening in the mind as they are experienced, --a movement toward an Awakened state,-- but to actually identify the hindrances.
One can, for example, focus upon confusion, greed, or aversion. This does not mean that one focuses upon the object of confusion, greed and aversion, nor upon its objectives or responses. The focus is simply upon the quality of what is happening with respect to that state of confusion, greed or aversion, thus gaining a widened base with regard to the nature of each.
Confusion can be dealt with as drowsiness, uncertainty and like experiences; greed as beauty, anxiety, longing, and the like; aversion as frustration, irritation and the like.
There is nothing incorrect, at this point, in noting that there is an apparent Identity present in those qualities. However, in noting that presence, one should see that it is vacuous.
Other Major Interactions
You will have now a clear idea of the cyclic nature of these seven factors, the force of which seems to rest upon the four practices of mindfulness. But we must be aware that we are not dealing here with a simple cyclic growth pattern in which all develop equally.
Indeed, the slowest factor in its development is equanimity. So slow is it in fact, that concentration is really more the cyclic linking factor, while equanimity sits there struggling in the beginning, like a lesser executive, until it is ready to assume its full, complete and important role.
It is for this reason that Abhidhamma texts appear to contradict the idea that equanimity feeds back into mindfulness in this cyclic form. The Abhidhamma maintains that the factors of Awakening are transcendent, in other words, that they come into play only as one reaches the point of Awakening, where no temporal feedback would take place.
We can then take the position, as we have in other occasions, that there are two cycles of factors. One we may well term the Seven Factors for Awakening and the other the Seven Factors of Awakening.
It is clear that the development of the Seven Factors for Awakening, unlike the Seven Factors of Awakening, have a different relationship in their function. Analysis of qualities, persistence, and rapture are used to offset and balance mind states that generate a slowness of mind and body, while serenity, concentration, and equanimity-counteract restless mind states.
In basic meditation upon the breath, we use a simple visual device to reach those same ends. The meditator has available a hard boiled egg and a small branch of flowers. When his mind is agitated and filled with distracting thought, he changes the object of his concentration and focuses upon the smooth white simple egg. This brings more serenity, calm and equanimity.
Likewise, when his mind is over-concentrated and therefore not alert and rather sluggish, he changes the focus of his meditation to the small branch of flowers. This awakens his analysis, persistence and rapture and returns his mind to a balanced state.
This is how one best uses the Seven Factors for Awakening, except that external devices are not used to restore the balance.
Samyutta Nikaya .XLVI.53.
Monks, on occasions when the mind is sluggish, that is the wrong time to develop serenity as a factor of Awakening, concentration as a factor of Awakening, equanimity as a factor of Awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities.
Just as if a man, wanting to make a small fire blaze up, were to place wet grass in it, wet cow dung, and wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would make the small fire blaze up?
No, lord. In the same way, when the mind is sluggish, that is the wrong time to develop serenity as a factor of Awakening, concentration as a factor of Awakening, equanimity as a factor of Awakening. Why is that? The sluggish mind is hard to raise up by those mental qualities.
Now, on occasions when the mind is sluggish, that is the right time to develop analysis of qualities as a factor of Awakening, persistence as a factor of Awakening, rapture as a factor of Awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities. Just as if a man, wanting to make a small fire blaze up, were to place dry grass in it, dry cow dung, and dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would make the small fire blaze up?
Yes, lord.
In the same way, when the mind is sluggish, that is the right time to develop analysis of qualities as a factor of Awakening, persistence as a factor of Awakening, rapture as a factor of Awakening....
Now, on occasions when the mind is restless, that is the wrong time to develop analysis of qualities as a factor of Awakening, persistence as a factor of Awakening, rapture as a factor of Awakening. Why is that? The restless mind is hard to calm down with those mental qualities. Just as if a man, wanting to put out a large fire, were to place dry grass in it, dry cow dung, and dry sticks; were to blow on it with his mouth and not smother it with dust. Is it possible that he would put it out?
No, lord.
In the same way, when the mind is restless, that is the wrong time to develop analysis of qualities as a factor of Awakening, persistence as a factor of Awakening, rapture as a factor of Awakening....
Now, on occasions when the mind is restless, that is the right time to develop serenity as a factor of Awakening, concentration as a factor of Awakening, equanimity as a factor of Awakening. Why is that? The restless mind is easy to calm down with those mental qualities. Just as if a man, wanting to put out a large fire, were to place wet grass in it, wet cow dung, and wet sticks; were to give it a spray of water and smother it with dust. Is it possible that he would put it out?
Yes, lord.
In the same way, when the mind is restless, that is the right time to develop serenity as a factor of Awakening, concentration as a factor of Awakening, equanimity as a factor of Awakening. Why is that? The restless mind is easy to calm down with those mental qualities.
As for mindfulness, I tell you, that is beneficial everywhere.
Appropriate Attention
Appropriate attention feeds all the factors of Awakening, just as inappropriate attention starves them and feeds the hindrances. The task of appropriate attention, at this level, is to inquire into the fount that acts as a foothold for each hindrance or, alternatively, as a fount for a factor of Awakening. The following teaching shows just how to proceed.
Sometimes it comes to mind that Buddha taught these things so well that there is really very little need for commentary. Why there are so many books written, it is difficult to understand, for so many are full of half truths and quite misleading. The only reason then for commentary is really just to point out something that otherwise may have been overlooked.
Commentaries are perhaps necessary because people have a tendency to either concentrate on the forest and fail to see the beauty of the trees, shrubs and animals, while others concentrate upon a single leaf and fail to see the unity of the whole.
Looking at the following pair of metaphors regarding “feeding and starving”, one can see how well presented Buddha’s teachings are.
Feeding and Starving
Samyutta Nikaya.XLVI.51
Monks, I will teach you the feeding and starving of the five hindrances and of the seven factors of Awakening. Listen and pay close attention. I will speak...
Pay close attention, for you know them well: sensual desire, ill will, sloth and drowsiness, restlessness and anxiety, and uncertainty.
Feeding the Hindrances (five basic hindrances). And what is the food for the arising of un-arisen sensual desire, or for the growth and increase of sensual desire once it has arisen? There is the theme of beauty. To foster inappropriate attention to it: This is the food for the arising of un-arisen sensual desire, or for the growth and increase of sensual desire once it has arisen.
And what is the food for the arising of un-arisen ill will, or for the growth and increase of ill will once it has arisen? There is the theme of irritation. To foster inappropriate attention to it: This is the food for the arising of un-arisen ill will, or for the growth and increase of ill will once it has arisen.
And what is the food for the arising of un-arisen sloth and drowsiness, or for the growth and increase of sloth and drowsiness once it has arisen? There are boredom, weariness, yawning, drowsiness after a meal, and sluggishness of awareness. To foster inappropriate attention to them: This is the food for the arising of un-arisen sloth and drowsiness, or for the growth and increase of sloth and drowsiness once it has arisen.
And what is the food for the arising of un-arisen restlessness and anxiety, or for the growth and increase of restlessness and anxiety once it has arisen? There is non-stillness of awareness. To foster inappropriate attention to that: This is the food for the arising of un-arisen restlessness and anxiety, or for the growth and increase of restlessness and anxiety once it has arisen.
And what is the food for the arising of un-arisen uncertainty, or for the growth and increase of uncertainty once it has arisen? There are phenomena that act as a foothold for uncertainty. To foster inappropriate attention to them: This is the food for the arising of un-arisen uncertainty, or for the growth and increase of uncertainty once it has arisen.
Now Buddha is not trying to build a psychological model here. The task is merely to draw attention to the method of practice. Thus he declares that inappropriate attention is the problem. As an example, he shows us that one fount of sensual desire is beauty and that inappropriate attention causes the transformation of the perception called “beauty” into an inappropriate mental state of sensual desire.
He gives similar, but not exhaustive examples of ill-will derived from irritation; sloth and drowsiness from boredom, weariness, and sluggishness; restlessness and anxiety from non-still awareness and, finally, uncertainty from the presence of phenomena.
Feeding the Factors of Awakening. Now, what is the food for the arising of un-arisen mindfulness as a factor of Awakening, or for the growth and increase of mindfulness...once it has arisen? There are mental qualities that act as a foothold for mindfulness as a factor of Awakening; To foster appropriate attention to them: This is the food for the arising of un-arisen mindfulness as a factor of Awakening, or for the growth and increase of mindfulness...once it has arisen.
And what is the food for the arising of un-arisen analysis of qualities as a factor of Awakening, or for the growth and increase of analysis of qualities... once it has arisen? There are mental qualities that are skilful and unskilful, blameworthy and blameless, gross and refined, siding with darkness and with light. To foster appropriate attention to them: This is the food for the arising of un-arisen analysis of qualities as a factor of Awakening, or for the growth and increase of analysis of qualities...once it has arisen.
And what is the food for the arising of un-arisen persistence as a factor of Awakening, or for the growth and increase of persistence...once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster appropriate attention to them: This is the food for the arising of un-arisen persistence as a factor of Awakening, or for the growth and increase of persistence...once it has arisen.
And what is the food for the arising of un-arisen rapture as a factor of Awakening, or for the growth and increase of rapture...once it has arisen? There are mental qualities that act as a foothold for rapture as a factor of Awakening. To foster appropriate attention to them: This is the food for the arising of un-arisen rapture as a factor of Awakening, or for the growth and increase of rapture...once it has arisen.
And what is the food for the arising of un-arisen serenity as a factor of Awakening, or for the growth and increase of serenity...once it has arisen? There is physical serenity and there is mental serenity. To foster appropriate attention to them: This is the food for the arising of un-arisen serenity as a factor of Awakening, or for the growth and increase of serenity...once it has arisen.
And what is the food for the arising of un-arisen concentration as a factor of Awakening, or for the growth and increase of concentration...once it has arisen? There are themes for calm, themes for non-distraction To foster appropriate attention to them: This is the food for the arising of un-arisen concentration as a factor of Awakening, or for the growth and increase of concentration...once it has arisen.
And what is the food for the arising of un-arisen equanimity as a factor of Awakening, or for the growth and increase of equanimity...once it has arisen? There are mental qualities that act as a foothold for equanimity as a factor of Awakening. To foster appropriate attention to them: This is the food for the arising of un-arisen equanimity as a factor of Awakening, or for the growth and increase of equanimity...once it has arisen.
The Foothold for Mindfulness
When it comes to feeding the Factors of Awakening, Buddha is less specific. He speaks of the food for mindfulness as being the application of appropriate attention paid to the mental qualities of Wisdom and Virtue.
The Foothold for Analysis
When speaking of the food for the feeding the Factors of Analysis, Buddha makes the general suggestion that they are mental qualities that are skilful and unskilful, blameworthy and blameless, gross and refined, siding with darkness and with light.
Analysis of present qualities (dhamma-vicaya-sambojjhanga) is perhaps the most difficult to grasp. We are so used to analysing things in our own way, with full reference to our Identity, that to consider any other form of analysis is not easy.
When analysing the breath and breathing in meditation as a discipline apart from concentration, we not only focus upon the one-pointed sensation of the breath at the organ level, we also sense the spread of the energy of that breath throughout all our body. This gives us a twofold vision of breathing,-- the particular and the whole.
The holistic approach was mentioned before with regard to the Seven Factors of Awakening. Here too, in breathing, we have used that same approach in natural analysis. Feeding natural analysis means keeping the mind open, flexible and attuned to both the particular and the whole.
In that way we can make adjustments, improve any situation and choose exactly and precisely what is of benefit to ourselves and to others, without violating the particular or the whole. Incorrect view and attitude are the enemies of correct and natural analysis, and must naturally be free from Identity interference.
The Foothold for Persistence
With regard to the Factors of Persistence (viriya-sambojjhanga), there is more clarity. The potential for effort, the potential for exertion and the potential for striving are mentioned.
However for the Factors of Rapture, Serenity, Concentration and Equanimity, we are left to our own resources, being told that there are mental qualities that act as a foothold if attention is paid to them. Certainly Buddha’s monks would have been well equipped with answers that he would previously have given them on many occasions.
The Foothold for Rapture
Rapture (piti-sambojjhangais) is a state in which the mind is quiet, the breath full and refreshing and the body tranquil. There is an experience of brightness, completeness and well being that is in no way self oriented. It has its foothold in the absence of the hindrances, which are:
1 – Greediness and desire or craving: lobha
2 – Aversion with its arisings of hatred, fury, verbal aggressiveness and mental hostility: dosa
3 – Delusion, distraction: moha
4 - Vanity, pride, arrogance, conceit: mâna
5 - Opinion, erroneous sights, faiths, dogma: ditthi
6 - Doubt, scepticism, perplexity, uncertainty, hesitance: vicikicchâ
7 - Mental torpor, laziness, steepness, intransigence: thîna
8 - Excitation, emotion, tension and stress: uddhacca
9 - Absence of shame relative to the consequences of bad actions, words, or thoughts: ahirika
10 - Absence of concern relative to the consequences of incorrect actions, words, or thoughts: anottapa
We can therefore say that the foothold for Rapture are those mental states that eliminate these hindrances.
The Foothold for Serenity
Serenity (passaddhi-sambojjhanga) is a beautiful word that conveys a sense of absolute peace. However, in a Buddhist sense it is more than just that. It is the state from which correct and natural concentration must flow. It is the state in which agitation is dissolved, because the Identity is not present. Thus the dissolving of the sense of “self” is the foothold for serenity.
The Foothold for Consciousness (and thus for Concentration)
Concentration, we can intuit, has its foothold in the presence of the four factors of mindfulness and in the mental factors that cause the elimination of the ten hindrances, which are:
1 -- The illusion of self in any form - sakkâya ditthi
2 -- Doubt with regard to its utility or one’s ability to conquer the hindrances; and scepticism towards masters and the teachings - vicikicchâ
3 -- Affectation in rituals, rites and ceremonies - sîlabbata-parâmâsa - creating a false sense of security and a clear dependence.
4 -- Sensual desire - kâma-râga
5 -- Bad will and a negative attitude to anyone - vyâpâda
6 – Clinging to the sense world - rûpa râga
7 – Desiring or Clinging with reference to the idea of non-existence or Awakening - arûpa râga
8 -- Pride - mâna
9 – Agitated excitement of mind or body - uddhacca
10 - Ignorance, the absence of knowledge of things as they really are - âvidyâ
The food menu for the arising of Concentration then, is related to elimination of these hindrances.
The Foothold for Equanimity
Equanimity (upekkha-sambojjhanga) is a state in which the body and mind faculties are in complete balance and harmony. It is a transcendental counterpoint to intellectual indifference,-- a sense of well being and a spacious sense of relaxation not committed to responses, either internal or external, with the stained mind as a base. The fountain of this state then is all-seeing wisdom that has a clear and full comprehension of cause and effect, namely dependent origination.
Starving the Hindrances
If then there is a food that nourishes the seven factors, understanding the starvation of the factors that inhibit that nourishment is important.
Starving the Hindrances. Now, what is lack of food for the arising of un-arisen sensual desire, or for the growth and increase of sensual desire once it has arisen? There is the theme of unattractiveness. To foster appropriate attention to it: This is lack of food for the arising of un-arisen sensual desire, or for the growth and increase of sensual desire once it has arisen.
And what is lack of food for the arising of un-arisen ill will, or for the growth and increase of ill will once it has arisen? There is the release of the mind. To foster appropriate attention to that: This is lack of food for the arising of un-arisen ill will, or for the growth and increase of ill will once it has arisen.
And what is lack of food for the arising of un-arisen sloth and drowsiness, or for the growth and increase of sloth and drowsiness once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster appropriate attention to them: This is lack of food for the arising of un-arisen sloth and drowsiness, or for the growth and increase of sloth and drowsiness once it has arisen.
And what is lack of food for the arising of un-arisen restlessness and anxiety, or for the growth and increase of restlessness and anxiety once it has arisen? There is stillness of awareness. To foster appropriate attention to that: This is lack of food for the arising of un-arisen restlessness and anxiety, or for the growth and increase of restlessness and anxiety once it has arisen.
And what is lack of food for the arising of un-arisen uncertainty, or for the growth and increase of uncertainty once it has arisen? There are mental qualities that are skilful and unskilful, blameworthy and blameless, gross and refined, siding with darkness and with light. To foster appropriate attention to them: This is lack of food for the arising of un-arisen uncertainty, or for the growth and increase of uncertainty once it has arisen.
One may starve the five hindrances that inhibit Awakening by:
1. developing an awareness of the unattractiveness of what the mind considers as beautiful and attractive;
2. developing correctly, with full understanding, the four sublime states;
3. developing a stillness in awareness;
4. paying appropriate attention to the duality inherent in all confusion.
In all these cases, seeing the vacuity of all phenomena is of great importance.
Starving the Factors of Awakening. Now, what is lack of food for the arising of un-arisen mindfulness as a factor of Awakening, or for the growth and increase of mindfulness...once it has arisen? There are mental qualities that act as a foothold for mindfulness as a factor of Awakening. To foster inappropriate attention to them: This is lack of food for the arising of un-arisen mindfulness as a factor of Awakening, or for the growth and increase of mindfulness...once it has arisen.
And what is lack of food for the arising of un-arisen analysis of qualities as a factor of Awakening, or for the growth and increase of analysis of qualities... once it has arisen? There are mental qualities that are skilful and unskilful, blameworthy and blameless, gross and refined, siding with darkness and with light. To foster inappropriate attention to them: This is lack of food for the arising of un-arisen analysis of qualities as a factor of Awakening, or for the growth and increase of analysis of qualities...once it has arisen.
And what is lack of food for the arising of un-arisen persistence as a factor of Awakening, or for the growth and increase of persistence...once it has arisen? There is the potential for effort, the potential for exertion, the potential for striving. To foster inappropriate attention to them: This is lack of food for the arising of un-arisen persistence as a factor of Awakening, or for the growth and increase of persistence...once it has arisen.
And what is lack of food for the arising of un-arisen rapture as a factor of Awakening, or for the growth and increase of rapture...once it has arisen? There are mental qualities that act as a foothold for rapture as a factor of Awakening. To foster inappropriate attention to them: This is lack of food for the arising of un-arisen rapture as a factor of Awakening, or for the growth and increase of rapture...once it has arisen.
And what is lack of food for the arising of un-arisen serenity as a factor of Awakening, or for the growth and increase of serenity...once it has arisen? There is physical serenity and there is mental serenity. To foster inappropriate attention to them: This is lack of food for the arising of un-arisen serenity as a factor of Awakening, or for the growth and increase of serenity...once it has arisen.
And what is lack of food for the arising of un-arisen concentration as a factor of Awakening, or for the growth and increase of concentration...once it has arisen? There are the themes for concentration, themes for non-confusion. To foster inappropriate attention to them: This is lack of food for the arising of un-arisen concentration as a factor of Awakening, or for the growth and increase of concentration...once it has arisen.
And what is lack of food for the arising of un-arisen equanimity as a factor of Awakening, or for the growth and increase of equanimity...once it has arisen? There are mental qualities that act as a foothold for equanimity as a factor of Awakening. To foster inappropriate attention to them: This is lack of food for the arising of un-arisen equanimity as a factor of Awakening, or for the growth and increase of equanimity...once it has arisen.
Once again, we are left with little information with regard to starving the inappropriate elements that inhibit the Seven Factors leading to Awakening. However, as we now know what is required for nutrition, we can certainly deduce what they would be.
It is clear that to nurture Awakening, one must:
1. pay appropriate attention to the effects of both skilful and unskilful qualities operating as processes of the mind;
2. focus on the identification of such qualities as the hindrances and the factors of Awakening
3. make free critical inquiry into their causes and effects.
The Illusion of Self
There is one more topic that we must discuss in relation to the Seven Factors of Awakening and to our attention to their development and growth.
Gradually, the erroneous identification of there being someone who is advancing in the direction of awareness, who is the victim of the hindrances and the beneficiary of growth in each factor, must be let go. Similarly, there must be a letting go of the Identity that is involved in the practice. This can only be achieved by introducing an examination of the illusion of “self” into the development of Awakening.
The idea of “no-self” centers on the egocentric question, “Do I exist?” which is posed as an intelligent theoretical question, “ Does the self exist?” In the cosmological or metaphysical mode this concept leads to great uncertainty, and in the psychological or mundane mode it leads to a fear that the answer might be “No.”
This is immediately followed by the question, “If then no self exists, what does exist?” This second question invariably arises, not as an intellectual question, but as a plea that something must exist that justifies and shows existence in some form. These questions then lead to mental effluents that have no great worth.
Buddha was asked in the Samyutta Nikaya XLIV 10 whether or not the self exists.
Samyutta Nikaya XLIV.10
Ananda Sutra
Then the wanderer Vacchagotta went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he sat down to one side. As he was sitting there he asked the Blessed One: "Now then, Venerable Gotama, is there a self?"
When this was said, the Blessed One was silent.
"Then is there no self?"
A second time, the Blessed One was silent.
Then Vacchagotta the wanderer got up from his seat and left.
Then, not long after Vacchagotta the wanderer had left, Ven. Ananda said to the Blessed One, "Why, lord, did the Blessed One not answer when asked a question by Vacchagotta the wanderer?"
"Ananda, if I -- being asked by Vacchagotta the wanderer if there is a self -- were to answer that there is a self, that would be conforming with those priests and contemplatives who are exponents of eternalism (that there is an eternal soul or self).
If I -- being asked by Vacchagotta the wanderer if there is no self -- were to answer that there is no self, that would be conforming with those priests and contemplatives who are exponents of annihilationism (all is finished at death).
If I -- being asked by Vacchagotta the wanderer if there is a self -- were to answer that there is a self, would that be in keeping with the arising of knowledge that all phenomena are not-self?"
"No, lord."
"And if I -- being asked by Vacchagotta the wanderer if there is no self -- were to answer that there is no self, the bewildered Vacchagotta would become even more bewildered: 'Does the self I used to have now not exist?'"
Now this is taken by many to mean that Buddha neither denied nor accepted the existence of a self. However, the important lines of this sutra declare,
” If I -- being asked by Vacchagotta the wanderer if there is a self -- were to answer that there is a self, would that be in keeping with the arising of knowledge that all phenomena are not-self?"
"No, lord."
There is clearly an arising of the knowledge that all phenomena are not-self. Since the human mind-body is pure phenomena, then that too is not-self. But the concept of “self” is just a word concept and the concept of “no self” is also just a word concept, so we must declare that the truth is that there is neither self nor no-self.
Part of the correct approach then to the Seven Factors of Awakening is to be fully aware of the state of neither self nor no self in the practices. Thus it is expedient at all times to be aware of the presence of the false concept of “I” .
In the practice of mindfulness, or example, to believe that there is a “self” being mindful is an impediment. Likewise, to consider that there is a “self” analysing is an impediment. It is the same with each factor of awakening, including the concept that there is a “self” with equanimity.
It is correct to consider in these practices that there is just an arising of Mindfulness, Analysis, Persistence, Rapture, Serenity, Concentration and Equanimity. In this way, one sees the folly of the idea of both self and no self and cannot be trapped into the illogical thinking of duality.
In the case of the question asked by Vacchagotta the wanderer, Buddha explained that the bewildered Vacchagotta would become even more bewildered. This is in keeping with his way of dealing with the truth, as expressed in the Abhaya sutra in the Majjhima Nikaya 58.
Majjhima Nikaya 58
Abhaya Sutta
[1] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial (not connected with advance upon the path of the Dharma), unendearing and disagreeable to others, he does not say them.
[2] In the case of words that the Tathagata knows to be factual, true, unbeneficial, unendearing and disagreeable to others, he does not say them.
[3] In the case of words that the Tathagata knows to be factual, true, beneficial, but unendearing and disagreeable to others, he has a sense of the proper time for saying them.
[4] In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, but endearing and agreeable to others, he does not say them.
[5] In the case of words that the Tathagata knows to be factual, true, unbeneficial, but endearing and agreeable to others, he does not say them.
[6] In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing and agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings."
It is not that Buddha was avoiding Vacchagotta’s question. To really understand the answer, one has first to penetrate into the sphere of “neither self nor no self” in order to grasp fully the essence of both question and answer. Vacchagotta was not ready for an answer, thus it was not beneficial for Buddha to expound the truth of “no self” to him.
Today however, at least intellectually, we can understand the truth of “no self”, for we are more skilled in dealing with abstract concepts and ideas, although they may be difficult to explain in words. The task, however, is not just to understand “no self”, but to apply it in all our practices.
Exercise 11
The task for this lesson is clear.
Expound the truth of “neither self nor no self” and show how to apply that to the practice of the factor of Analysis in everyday life.