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[Full title: The Seven Factors of Enlightenment (Satta-产辞箩箩丑补峁単补 or 厂补辫迟补-产辞诲丑测补峁単补)鈥擨苍迟谤辞诲耻肠迟颈辞苍闭

They are namely:

1. the enlightenment factors of mindfulness (sati-sam产辞箩箩丑补峁単补, S. 蝉尘峁泃颈),
2. the enlightenment factors of investigation (dhammavicaya-sam产辞箩箩丑补峁単补, S. dharmapravicaya),
3. the enlightenment factors of effort (惫墨谤颈测补-sam产辞箩箩丑补峁単补, S. 惫墨谤测补),
4. the enlightenment factors of joy (辫墨迟颈-sam产辞箩箩丑补峁単补, S. 辫谤墨迟颈),
5. the enlightenment factors of tranquility (passaddhi-sam产辞箩箩丑补峁単补, S. 辫谤补艣谤补产诲丑颈),
6. the enlightenment factors of concentration (蝉补尘腻诲丑颈-sam产辞箩箩丑补峁単补, S. 蝉补尘腻诲丑颈) and
7. the enlightenment factors of equani-mity (耻辫别办办丑腻-sam产辞箩箩丑补峁単补, S. 耻辫别办峁Ｄ�).

[From MN I, p. 61]:

"If the mindfulness awakening factor is present in him, he knows: 鈥榯here is the mindfulness awakening factor in me'; if the mindfulness awakening factor is not present in him, he knows: 鈥榯here is no mindfulness awakening factor in me'; and he also knows how the unarisen mindfulness awakening factor can arise, and how the arisen mindfulness awakening factor can be perfected by development.

If the investigation-of-dhammas awakening factor is present in him, he knows 鈥�
If the effort awakening factor is present in him, he knows: 鈥�
If the joy awakening factor is present in him, he knows 鈥�
If the tranquillity awakening factor is present in him, he knows鈥�
If the concentration awakening factor is present in him, he knows鈥�

If the equanimity awakening factor is present in him, he knows: 鈥榯here is the equanimity awakening factor in me'; if the equanimity awakening factor is not present in him, he knows: 鈥榯here is no equanimity awakening factor in me'; and he also knows how the unarisen equanimity awakening factor can arise, and how the arisen equanimity awakening factor can be perfected by development."

According to Majjhima Nik膩ya commentary, each of the seven factors of enlightenment is surveyed as follows:

1. Mindfulness (sati)鈥�(颈) clear knowledge, (ii) avoiding un-mindful people and associating with mindful people and (iii) inclining the mind accordingly towards the development of sati.

2. Investigation (dhammavicaya)鈥�(颈) theoretical inquiry (ii) bodily cleanliness, (iii) balance of the five faculties, (iv) avoiding the company of unwise people and associating with wise people, (v) reflecting on the deeper aspects of Dhamma and (vi) inclining the mind accordingly.

3. Effort (惫墨谤颈测补)鈥�(颈) reflecting on the fearfulness of the planes misery, (ii) seeing the benefits of effort, (iii) reflection on the path to be practiced, (iv) honouring the offerings one has received, (v) reflecting on the inspiring qualities of the tradition one is following, of one鈥檚 teacher, of one鈥檚 status as a follower of the Buddha, and of companions in the holy life and (vi) avoiding lazy people and the associating with energetic people, inclining the mind accordingly.

4. Joy or rapture (辫墨迟颈)鈥�(颈) recollection of Buddha, the Dhamma, the Sangha, one鈥檚 virtues, one鈥檚 acts of generosity, heavenly beings and the peace of realization, (ii) avoiding uncultured people and associating with refined people, (iii) reflecting on inspiring discourses and (iv) inclining the mind accordingly.

5. Tranquility (passaddhi)鈥�(颈) good food, agreeable weather, comfortable posture, (ii) balanced behavior (iii) avoiding restless people and associating with calm people and (iv) inclining the mind accordingly.

6. Concentration (蝉补尘腻诲丑颈)鈥�(颈) bodily cleanliness, (ii) balancing the five faculties, (iii) skill in taking up the sign of concentration, (iii) skill in inciting, restraining and not interfering with mind at the right time, (iv) avoiding distracted people and associating with attentive people, (v) reflecting on the attainment of absorption and (vi) inclining the mind accordingly.

7. Equanimity (耻辫别办办丑腻)鈥�(颈) detachment towards people and things, (ii) avoiding prejudiced people and associating with impartial people and (iii) inclination of mind accordingly.

One of the three discourses on the 产辞箩箩丑补峁単补s mentioned above begins:

Thus I heard. At one time the Buddha was living at 搁腻箩补驳补丑补, at 痴别岣穟惫补苍补 bamboo grove, in the squirrels鈥� feeding-ground. At that time the venerable 惭补丑腻办补蝉蝉补辫补, who was living in 笔颈辫辫丑补濒墨 Cave, was sick, stricken with a severe illness.

Then the Buddha rising from his solitude at eventide visited the venerable 惭补丑腻办补蝉蝉补辫补, took his seat, and spoke to the venerable 惭补丑腻办补蝉蝉补辫补 in this wise:

鈥淲别濒濒, Kassapa. How is it with you? Are you bearing up, are you enduring? Do your pains lessen or increase? Are there signs of your pains lessening and not increasing?鈥�

鈥淣o, Lord. I am not bearing up, I am not enduring. The pain is very great. There is a sign not of the pains lessening, but of their increasing.鈥�

鈥�Kassapa, these seven factors of enlightenment are well expoundded by me, cultivated and much developed by me, and when cultivated and much developed they conduce to full realization, perfect wisdom, to 苍颈产产腻苍补. What are the seven?

1. 鈥淢indfulness (sati). This, Kassapa, is well expounded by me, cultivated and much developed by me, and when cultivated and much developed, it conduces to full realization, perfect wisdom, to 苍颈产产腻苍补.

2. 鈥淚nvestigation of the dhamma (dhammavijaya)鈥�

3. 鈥淓ffort (惫墨谤颈测补)鈥�

4. 鈥淛oy or rapture (辫墨迟颈)鈥�

5. 鈥淭ranquility (passaddhi)鈥�

6. 鈥淐oncentration (蝉补尘腻诲丑颈)鈥�

7. 鈥淓quanimity (耻辫别办办丑腻), Kassapa, is well expounded by me 鈥�

鈥淭hese seven factors of enlightenment, verily, Kassapa, are well expounded by me, cultivated and much developed by me, and when cultivated and much developed they conduce to full realization, perfect wisdom, to 苍颈产产腻苍补.鈥�

鈥淰erily, Blessed One, they are factors of enlightenment! Verily, Welcome One, they are factors of enlightenment!鈥� uttered 惭补丑腻 kassapa.

Thus spoke the Buddha, and the Venerable 惭补丑腻办补蝉蝉补辫补 rejoicing welcomed the utterances of the Worthy One. And the Venerable 惭补丑腻办补蝉蝉补辫补 rose from that illness. There and then that ailment of the Venerable 惭补丑腻 Kassapa vanished.^[1]

Another discourse (惭补丑腻cunda-产辞箩箩丑补峁単补 sutta) of the three mentioned above reveals that at one time the Buddha himself was ill, and the venerable 惭补丑腻cunda recited the 产辞箩箩丑补峁単补s, factors of enlightenment, and that the Buddha鈥檚 grievous illness vanished.^[2]

Man鈥檚 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.

Buddhism (Buddha-dhamma) is the teaching of enlightenment. One who is keen on attaining enlightenment should first know clearly the impediments that block the path to enlightenment.

Life, according to the right understanding of a Buddha, is suffering, and that suffering is based on ignorance or 补惫颈箩箩腻. Ignorance is the experiencing of that which is unworthy of experiencing, namely evil. Further it is the non-perception of the conglomerate nature of the aggregates; non-perception of sense-organ and object in their respective and objective natures; non-perception of the emptiness or the relativity of the elements; non-perception of the dominant nature of the sensecontrolling faculties; non-perception of the thus-ness鈥攖he infallibility鈥攐f the four truths. And the five hindrances (辫补帽肠补 苍墨惫补谤补峁嚹乶颈) are the nutriment of (or condition for) this ignorance. They are called hindrances because they completely close in, cut off, and obstruct. They hinder the understanding of the way to release from suffering. These five hindrances are: sensuality (办腻尘补肠肠丑补苍诲补); ill will (惫测腻辫腻-诲补); sloth and torpor (迟丑墨苍补尘颈诲诲丑补); restlessness and remorse (uddhacca-kukkucca); and doubt (惫颈肠颈办颈肠肠丑腻).

And what is the nutriment of these hindrances? The three evil modes of life (tini duccarit膩ni)鈥攂odily, vocal and mental wrong-doing. This threefold nutriment is in turn nourished by non-restraint of the senses (indriya 补蝉补峁僾补谤辞), which is explained by the commentator as the admittance of lust and hate into the six sense-organs of eye, ear, nose, tongue, body, and mind.

The nutriment of non-restraint is shown to be lack of mindfulness and of complete awareness (asati 补蝉补尘辫补箩补帽帽补). In the context of nutriment, the reason for non-restraint is the drifting away of the object (dhamma)鈥攖he lapsing from the mind of the knowledge of the 濒补办办丑补峁嘺蝉 or characteristics of existence (impermanence, suffering, and voidness of self), and forgetfulness of the true nature of things. It is when one does not bear in mind the transience and the other characteristics of things, and one allows oneself all kinds of liberties in speech and deed, and gives rein to full thought imagery of an unskilful kind. Lack of complete awareness is lack of these four: complete awareness of purpose (蝉腻迟迟丑补 蝉补尘辫补箩补帽帽补); of suitability (蝉补辫辫腻测补 蝉补尘-辫补箩补帽帽补); of resort (gocara 蝉补尘辫补箩补帽帽补); and of non-delusion (asam-moha 蝉补尘辫补箩补帽帽补). When one does a thing without a right purpose, when one looks at things or does actions which do not help the growth of the good, when one does things inimical to improvement, when one forgets the Dhamma which is the true resort of one who strives, when one deludedly lays hold of things, believing them to be pleasant, beautiful, permanent and substantial, when one behaves thus, then too nonrestraint is nourished.

And below this lack of mindfulness and complete awareness lies unwise attention (补测辞苍颈蝉辞尘补苍补蝉颈办腻谤补). The books say unwise attention is reflection that is off the right course; that is, taking the impermanent as permanent, the painful as pleasure, the soulless as a soul, and the bad as good. The constant rolling-on that is 蝉补峁僺腻谤补 is rooted in unsystematic thinking. When unsystematic thinking increases, it fulfills two things: ignorance and lust for becoming. Ignorance being present, the origination of the entire mass of suffering comes to be. Thus a person who is a shallow thinker, like a ship drifting at the wind鈥檚 will, like a herd of cattle swept into the whirlpools of a river, like an ox yoked to a wheel-contraption, goes on revolving in the cycle of existence, 蝉补峁僺腻谤补.

And it is said that imperfect confidence (补蝉蝉补诲诲丑颈测补峁�) in the Buddha, the Dhamma and the Sangha is the condition which develops unsystematic reflection, and imperfect confidence is due to non-hearing of the true law, the Dhamma (补蝉补诲诲丑补尘尘补蝉补惫补苍补峁�).

Finally, one does not hear the Dhamma through lack of contact with the wise, thorough not consorting with the good (asappurisa 蝉补峁僺别惫补). Thus want of good friendship, 办补濒测腻峁嘺 尘颈迟迟补迟腻, appears to be the basic reason for the ills of the world. And conversely, the basis and nutriment of all good is shown to be good friendship that furnishes one with the food of the sublime Dhamma which in turn produces confidence in the Triple Gem, Tiratana, the Buddha, Dhamma and the Sangha. When one has confidence in the Triple Gem there come into existence profound or systematic thinking, mindfulness, and complete awareness, restraint of the senses, the three good modes of life, the four arousings of mindfulness, the seven factors of enlightenment and deliverance through wisdom, one after another in due order.

Footnotes and references:

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[1]:

SN V, p. 79

[2]:

SN V, p. 81