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The 笔腻濒颈 word 叠辞箩箩丑补峁単补 is a combination of two words, Bodhi and 补峁単补. 鈥�Bodhi鈥� means 鈥榚nlightenment鈥�, 鈥榓wakening鈥�, to have insight concerned with the realization of the four noble truths, namely, the noble truth of suffering (dukkha-蝉补肠肠腻); the noble truth of the origin of suffering (dukkhasamudaya-蝉补肠肠腻); the noble truth of the cessation of suffering (dukkhunirodha-蝉补肠肠腻); and the noble truth of the path leading to the cessation of suffering (dukkhanirodha-驳腻尘颈苍墨辫补峁璱辫补诲腻-ariya-蝉补肠肠腻), but, it also means the thorough knowledge of dhammas, the knowledge of the objects of meditation, which are 苍腻尘补 (mind) and 谤奴辫补 (matter). The 笔腻濒颈 word 补峁単补 means factor or limb or part. Here it stands for 鈥榝actor鈥�. Therefore, bojjh补峁単补 means the 鈥榝actors of enlightenment, or factors for insight, wisdom.

鈥淭hey lead to enlightenment, bhikkhu; therefore they are called factors of enlightenment.鈥�

The factors of enlightenment can be likened to the sap that runs through the tree of enlightenment, nourishing all parts of it. The intention behind the Buddha鈥檚 presentation of the scheme of enlightenment factors is to train the disciple to arouse these factors purposely, through the exercise of one of the four predominant features (adhipati)鈥攖he will (chanda), the mind (citta), the exertion (惫墨谤颈测补) and the wisdom (惫墨尘补峁僺补). When these factors are strengthened and their functions are harmoniously integrated, their inherent potentials are actualized and gradually rise up to the degree of intensity needed to shatter the fetters by which one is kept in bondage to suffering. Hence, the Buddha emphasized over and over again on the idea that one 鈥渄evelops and cultivates鈥� (产丑腻惫别迟颈 产补丑耻濒墨办补谤辞迟颈) the factors of enlightenment.^[1] With sati as its initial cause and foundation, the seven mental factors form a causally related sequence, the dynamics of which can be understood in practical context as follows.

Well established mindfulness paves the way to the development of investigation of Dhamma. The development of investigation of Dhamma in turn arouses the enlightenment factor of energy. The energy again leads to the arising of rapture. The progression of the enlightenment factors then leads from rapture, via tranquility, to concentration which culminates with the equanimity. This perfect state of mental balance as the consummation of the enlightenment factors constitutes the climax of the insight knowledge, in which equanimity is regard to all conditioned phenomena (蝉补峁卥丑腻谤耻辫别办办丑腻-帽腻峁嘺) marks the culmination of the series.^[2] This echoes the causal sequence described in the chapter three, which is found elsewhere in the discourses. As each subsequent factor arises, those already arisen do not disappear but remain alongside it as its adjuncts (though rapture inevitably subsides as concentration deepens). Thus, at the mature stage of development, all seven factors are present simultaneously in varying degrees, each making its own distinctive contribution towards liberation knowledge.

In fact, the enlightenment factors exist together in each mindmoment in the practice of insight meditation. In the strictest sense, the enlightenment factors are transcendent since they become fully operative only as one reaches the point of enlightenment. As the commentarial explanation of terms suggests, this description best fits the bojjh补峁単补s only in the advanced stages of insight and at the level of the supramundane path, then the bojjh补峁単补s are actively eliminating the defilements and leaning towards the realization of 苍颈产产腻苍补. It is only then that they can actually be described as leading to enlightenment. The discourse, however, indicate that the seven enlightenment factors can function in the development of preparatory of mundane level as well. In other words, they are to be developed if mundane concentration is to be attained. Several passages in the 笔腻濒颈 text demonstrate that the enlightenment factors can function on the level of mundane 箩丑腻苍补 in addition to the level at the threshold of enlightenment. Earlier their function is merely preparatory.

The seven enlightenment factors play such a central role in the practice of meditation that one cannot neglect to treat them in an ordinary way. The spiral loop of the factor of enlightenment continually feeds back on itself, as the factor of equanimity allows the factors of mindfulness and investigation of Dhammas to gauge the success of the practice and call for adjustments where needed. According to a stock description in discourses, the enlightenment factors are to be developed successively as 鈥渄ependent on seclusion, dispassion, cessation, until they finally ripen in release鈥�. This is precisely because 鈥渉ave as its final goal the removal of lust, the removal of hatred, the removal of delusion.鈥�^[3]

The transcendent dimension of the enlightenment factors is signaled by a phrase occasionally tagged on to the well-known formula:

鈥渧ast, elated, measureless, without is will鈥�

(惫颈辫耻濒补峁� 尘补丑补驳驳补迟补峁� appam膩na峁� abyapajjha峁�).^[4]

So described, the enlightenment factors are said to be enabling one to abandon craving, kamma and thus to penetrate and destroy the whole mass of suffering. Their use in this context signifies that the development the enlightenment factor is directed to 苍颈产产腻苍补 as its goal during the preparatory stages of the path, and as its object with the attainment of the supramundane paths.

Commentary to Majjhima Nik膩ya explains that the word vossagga, rendered as 鈥渞elinquishment鈥� of 鈥渞elease,鈥� has the two meanings of 鈥済iving up鈥� (辫补谤颈肠肠腻驳补), i.e., the abandonment of defilements, and 鈥�entering into鈥� (pakkhandana), i.e., culmination in 苍颈产产腻苍补. On the mundane level, they play a role in the practice of 箩丑腻苍补. As they develop and reach transcendence, they bring the mind to 鈥渢he state of aloofness of no-identification鈥� (补迟补尘尘补测补迟腻) which is the threshold to enlightenment. They are developed in mutually reinforcing way, heading in the direction of enlightenment.

Several discourses state that the development of the four foundations of mindfulness fulfills the seven factors of enlightenment.^[5] This point is well reflected in the very definition of 鈥�蝉补迟颈辫补峁�峁�丑腻苍补鈥� in Mah膩蝉补迟颈辫补峁�峁�丑腻苍补 sutta, wherein the Buddha makes a special mention of four particular mental qualities which can be correlated to all the seven factors of enlightenment. A little thought will readily convince one that they are nothing more than a list of personal qualities which are immediately present, to at least some extent, in the average human mind. Pointing to qualities in the mind, the scheme of enlightenment factors encourages one to regard the teachings not as a teaching system in itself, but as tools for looking directly into one鈥檚 own mind-body process, where the sources and solutions to the problem of suffering lie. If one develops these beautiful mental qualities, one will inevitably come to the same realization that the Buddha and his noble disciples attained.

It is interesting to note that the practice of bojjh补峁単补 is not something to be left behind and discarded at some more advanced point in one鈥檚 progress. Much rather, it continues to be a relevant prac-tice ever for an Arahant since they continue to arouse the bojjh补峁単补s, not for some mysterious goal, but simply as a way of noble dwelling in the present. Discourses provide ample evidence that the Buddha still continued to engage himself in cultivation bojjh补峁単补s after him enlightenment and advised his disciples to follow suit.

From empirical standpoint, the seven factors of enlightenment begin to manifest with the arrival of the knowledge of rise and fall (udayabbaya-帽腻峁嘺). The mental factors build on one another over time, strengthening one another simultaneously. As one鈥檚 practice deepens, one can come to sense how these qualities operate in one鈥檚 mind constituting the ongoing flow of impersonal experience, with no need to imagine a permanent self.^[6]

鈥�叠辞箩箩丑补峁単补s! bojjh补峁単补s! they are called, Venerable Sir. Now, in what respect are they called bojjh补峁単补s?鈥� queried a monk of the Buddha. The succinct reply of the Master was:

鈥淭hey conduce to enlightenment, monk that is why they are so called鈥�

(Bodh膩ya sa峁僾a峁�峁璦n墨ti kho bhikkhu 迟补蝉尘腻 bojjha峁単膩 ti vuccanti).^[7]

Further says the Buddha,

鈥淛ust as, monks, in a peaked house all rafters whatsoever go together to the peak, slope to the peak, join in the peak, and of them all the peak is reckoned chief, even so, monks, the monk who cultivates and makes much of the seven factors of wisdom, slopes to 苍颈产产腻苍补, inclines to 苍颈产产腻苍补, tends to 苍颈产产腻苍补.鈥�^[8]

Footnotes and references:

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[1]:

MN II, p. 371

[2]:

Vism, p. 281

[3]:

As, p. 302

[4]:

笔补峁璱蝉, p. 148

[5]:

DN II, p. 95

[6]:

Vism, p. 429

[7]:

SN V, p. 72

[8]:

AN V, p. 63