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CHAPTER IV THE BASES OF SUCCESS

(Iddhipàda)

I shall now give a brief description of the iddhipàdas the Bases of Success.

Iddhi

The word-explanation is: ijjhànam iddhi, which means that iddhi signifies the fact of having succeeded, completed or perfected [1].

In the Buddha Sàsana there are five iddhis. They are:-

1. Abhinneyyesu dhammesu abhinnà-siddhi, [2]

2. Parinneyyesu dhammesu parinnà-siddhi,

3. Pahàtabbesu dhammesu pahàna-siddhi,

4. Sacchikàtabbesu dhammesu sacchikiriya-siddhi,

5. Bhàvetabbesu dhammesu bhàvanà-siddhi.

1.Completion of or success in acquiring special knowledge in those things in which special knowledge should be acquired, things such as rùpa (material phenomena), nàma (mental phenomena);

2.Completion of or success in acquiring full understanding in those things in which full understanding should be acquired, things such as dukkha sacca (the Noble Truth of Suffering);

3. Completion of or success attained in the task of abandonment of those things that should be abandoned, things such as samudaya sacca (the Noble Truth of the Cause of Suffering);

4.Completion of or success attained in the task of realization of those things that should be realized, things such as nirodha sacca (the Noble Truth of the Cessation of Suffering);

5.Completion of or success attained in the task of development or cultivation of those things that should be developed or cultivated, things such as magga sacca (the Noble Truth of the Path leading to the Cessation of Suffering)-

These are the five essential iddhis within a Buddha Sàsana.

Abhinnà-siddhi means: the completion of the task of knowing of the paramattha dhammas (ultimate truths) which one had no knowledge of while one was beyond the pale of a Buddha Sàsana. A thorough knowledge of the Abhidhammattha Sangaha (a summary of all the essential doctrines of the Abhidhamma [3]) amounts to Abhinnà-siddhi.

Parinnà-siddhi means: the completion of acquiring full understanding of dukkha sacca (the Noble Truth of Suffering) either through a knowledge of their lakkhana (characteristics), rasa (functions), paccupatthàna (manifesta-tions), and padatthàna (proximate causes), or through a knowledge of the three characteristics of anicca (impermanence), dukkha (suffering), and anattà (impersonality), which they possess.

Pahàna-siddhi means: the completion of the task of abandoning (pahàna), i.e. destroying the kilesas (defile-ments) which are samudaya sacca (the Noble Truth of the Cause of Suffering). In this book, since the main emphasis is placed on the attainment of the lowest class of Sotapannas, namely the "Bon-sin-san" Sotàpannas, and not on the higher classes of ariyas (Noble Ones), the completion of the task of destroying sakkàya-ditthi (Personality-Belief) is pahàna-siddhi. The task of dispelling vicikicchà (sceptical doubt) is comprised within the task of destroying sakkàya-ditthi.

Sacchikiriya-siddhi means: the completion of the task of realizing nirodha sacca (the Noble Truth of the Cessation of Suffering) both bodily and mentally. This task consists of the suppression and destruction of the kilesas (defilements).

Bhàvanà-siddhi means: the development of the three sikkhàs (Trainings) of sìla (Morality), samàdhi (Mental Concentra-tion) and pannà (Wisdom), until the attainment of lokuttara magga sacca (Supramundane Path leading to the Cessation of Suffering).

Also the seven Purifications, beginning with Morality, and their sub-divisions, constitute as many kinds of iddhi, in the sense of potencies in their respective fields.

Iddhipàda

The word-explanation is: iddhiyà pàdo iddhipàdo, i.e. root or basis of attaining completion or perfection (success or potency) [4].

There are four kinds of iddhipàdas. They are:-

1. Chandiddhipàdo (chanda)

2. Viriyiddhipàdo (viriya)

3. Cittiddhipàdo (citta)

4. Vimamsiddhipàdo (vimamsa or pannà).

By chanda is meant (the zeal or) desire to obtain, desire to attain, desire to reach, desire to fulfil, desire to accomplish. The desire indicated here is extreme or excessive desire. There is nothing within or without one's personality that can obstruct that desire. It is the kind of desire that evokes the thought, "If I do not attain this accomplishment in this life, I shall not rest content. It is better that I die rather than that I shall not attain it."

It is the kind of desire nurtured by King Dhammasonda [5] of Benares during the time of the Kassapa Buddha [6], when the king said to himself, "What use is there in my being king of Benares if I do not get the opportunity of hearing a discourse of the Kassapa Buddha?" The king, therefore, relinquished his throne and went out in search of one who could repeat to him a discourse of the Kassapa Buddha, no matter though that discourse consisted of a short stanza only.

Such desire is appeased if it is fulfilled, as in the case of King Bimbisàra [7], Visàkha, and Anàthapindika [8]. See Dhammapada Com., story relating to Verse 1.

It is only when there are faint indications that the desire can be attained but is not fulfilled, that the mind becomes troubled, and thoughts arise that it is better to die than live without attaining the desire.

Examples of such desire existed also in King Temiya [9] , King Hatthipàla [10], and kings, nobles, and rich men in the time of the Buddha who discarded their palaces, retinue and other luxuries to live the lives of Bhikkhus in the Buddha Sàsana.

Viriya (Energy) means sammappadhàna viriya together with its four characteristics (see Chapter II). A person with this viriya is infused with the thought that the aim can be attained by energy and effort. He is not discouraged even though it is said to him that he must undergo great hardships. He is not discouraged even though he actually has to undergo great hardships. He is not discouraged even though it is said to him that he must put forth effort for many days, months, and years. He is not discouraged even though he actually has to put forth effort for such long periods.

Those who are weak in energy recoil from their task when confronted with work requiring great energy and effort. They shrink when told that they will have to stay apart from friends and associates. They shrink from the prospect of the necessity to be frugal in sleep and food. They shrink from the prospect of long periods of concentration.

Citta (lit.: consciousness) means: attachment to iddhis when one comes in contact with the Sàsana and hears the Dhamma. It is attachment that is extremely ardent and strong.

Although one lives amidst the beauties and luxuries of the world, amidst acquired powers and fortunes, amidst the sacred books and the study of them, one is not allured, but one's mind is always turned towards the iddhis. One attains satisfaction and tranquillity only when one's mind is absorbed in matters connected with the iddhis. It is like the absorption of the alchemist engaged in the transmutation of the baser metals into gold or silver. Such an alchemist has no interest in anything else but his alchemy. He forgets to sleep or eat, or whether he had slept or eaten. He does not notice anything when out walking. Citta is great absorption, or attachment of this nature.

Vimamsà (investigation) means: knowledge or wisdom that can clearly perceive the greatness of the sufferings of hell, and of the sufferings attendant on the round of rebirths. It is knowledge that can clearly perceive the advantages and benefits of the iddhis. It is knowledge that can dwell on the deep and difficult dhammas, and on their nature. A person who possesses such knowledge can no longer find pleasure in any worldly pursuit except the pursuit of the iddhis. He finds gratification only in the acquisition of deep and profound iddhis. The deeper and more profound the dhammas, the greater is his desire to attain them.

Those who are endowed with any one of these four Bases of Success (iddhipàda) can no longer, during this life, admit or plead inability and remain without putting forth effort in the establishment of Body Contemplation (kàyagatàsati) and the higher stages of the Sàsana such as, the seven Purifications (visuddhi). It is only those who have never possessed any one of these Bases of Success, and who cannot differentiate between the shallowness and profoundness of life, between superficiality and depth of the dhamma, who admit or plead inability and remain without making any endeavour.

A person endowed with any one of these four iddhipàdas can attain, according to his pàrami, the iddhis until he reaches lokultara (supramundane) iddhi, either in this life or as a deva in the next life. The cases of those endowed with two, or three, or four iddhipàdas need no lengthy explanation.

In the cases of those persons who (far from possessing any of the iddhis) do not even possess any of the iddhipàdas, they should attempt to acquire one or other of these Bases. They admit or plead inability only because they have not the desire to acquire the higher benefits of the Sàsana, such as the satipatthànas. They should regard this very admission of inability as a highway to the Lower Worlds of Misery (Apàya-loka). Thus, they should study, think and ponder, over the Suttanta discourses that can arouse zeal (chanda). They should approach a teacher who can arouse zeal and rely on him.

Hence did the Buddha say:

Chandiddhipàdam bhàveti, Viriyiddhipàdam bhàveti, Cittiddhipàdam bhàveti, Vimamsiddhipàdam bhàveti.

(He cultivates zeal, energy, consciousness and invegtigation as the Bases of Success.")

Some persons, far from attaining the iddhis, do not even try to attain the iddhipàdas. If they do not possess chanda, they do not even know that it is necessary to acquire such Zeal (chanda). They are persons who admit and plead inability and defeat. The same is true in the cases of viriya, citta, and vimamsa.

Steady application of the mind to kàyagatàsati amounts to setting up pàda. Studying the anecdotes conveying a sense of urgency (samvega) [11], applying oneself to the strict ascetic observances (dhutanga) and such other practices of the dhamma, is setting up of energy (viriya). Applying oneself to profound subjects of Dhamma, such as the Four Great Primaries (or Elements; mahà-bhùta) amounts to the setting up of vimamsa (Investigation).

If any one of the four Bases of Success is established, then it is certain that the respective iddhis [12] will be attained according to one's Pàrami. Hence, it is stated in the Commentaries that persons who do not possess any of the Bases of Success, resemble the sons of a Candàla (a man of low class), while persons possessing one of the Bases of Success resemble the sons of an Emperor. The sons of a Candàla never even aim at becoming an Emperor because they have no basis, no pàda, for such an attainment. Sons of Emperors, however, always aim at becoming Emperors because they are endowed with the bases for attaining such an aim.

Hence, wise persons of the present day should attempt to acquire the four Iddhipàdas, the Bases of Success, so that they can destroy the great realm of Personality Belief (sakkàya-ditthi), and acquire, within the Sàsana, the benefits of the higher attainments that can be obtained according to one's Pàramis.

Notes:

[1] See further 'The Path of Purification' (Visuddhi Magga), tr. by Nanamoli Thera (2nd ed., Colombo 1964), Ch. XII, §§ 20-22, 44-- As will be seen from the following, the terms iddhi and iddhipàda do not exclusively refer to Supernormal (Magical) Powers, as it is sometimes assumed. In the present context, they signify "success" in Dhamma-practice and the four basic conditions of such success. -- In the following first part of this chapter, the Translator's rendering of iddhi by "completion" has been retained while, for purposes of nomenclature, the preferable translation by "success" has been used. - The PTS Dictionary suggests "potency". - (Editor)

[2] siddhi is identical with iddhi.

[3] See note 1, page 64.

[4] See "The Path of Purification", ch. XII, 50-53; XXII, 36.

[5] Rasavàhini (Jambudipuppatti-kathà).

[6] A Buddha of a former age, preceding Gotama Buddha.

[7] See Com. to Tirokudda Sutta, in "Minor Readings" (Khuddakapatha), tr. by Nanamoli (PTS), p. 223ff.

[8] See Dhammapada Com., story relating to Verse 1.

[9] Mùgapakkha Jàtaka

[10] Hatthipàla Jàtaka.

[11] Samvega is a stirring up of the mind, caused by contemplating the dangers and miseries of Samsàra.

[12] i.e. one of the five iddhis or siddhis, mentioned at the beginning of this chapter.

Vietnamese translation

Sincere thanks to Mr. Sunanda Pham Kim Khanh for supplying this electronic copy

(Binh Anson, 05-2002)

Requisites of Enlightenment

(Bodhipakkhiya-dhamma)

Venerable Ledi Sayadaw

CHAPTER V THE FIVE CONTROLLING FACULTIES

(Indriya)

The word-explanation of the term indriya is:

Indassa kammam indriyam,

which means that indriya signifies the act of ruling or of controlling, by rulers. "The act of ruling by rulers" means that wherever the ruler rules, nobody can go against him.

In the present context, the control or rule that one exercises over one's mind is the essential point in these Controlling Faculties.

There are five such Faculties [1]:

1. Saddhindriya(faith),

2. Viriyindriya(energy),

3. Satindriya(mindfulness),

4. Samàdhindriya(concentration),

5. Pannindriya(wisdom).

Faith

Saddhindriya is (to some extent,) synonymous with saddhà. But there are two kinds of saddhà, namely:

1. Pakati-saddhà, Ordinary Faith, and

2. Bhàvanà-saddhà, Faith Developed (or matured) by Meditation [2].

The Faith and Confidence (saddhà) that leads ordinary men and women to perform acts of Almsgiving (dàna), Morality (sìla) and "surrogate" (or rudimentary) Meditation (bhàvanà) [3], -- is called Ordinary Faith (pakati-saddhà). Here, as was shown in the simile of the madman (Chapter 11), although such saddhà is to some extent a Controlling Faculty, its control does not extend to the capacity of controlling the unstable minds of ordinary folk in the work of meditation (bhàvanà). Control is exercised over the instability only to the extent of leading to acts of Almsgiving, Morality and rudimentary Meditation.

Without Faith and Confidence (saddhà), the mind never inclines to kusala-kamma (wholesome volitional actions), for ordinarily it takes delight only in evil acts. This holds true also for the effort to attain to the Purification of Virtue (sìla-visuddhi) or to engage in the study of the sacred texts. This is how ordinary wholesome acts (pakati-kusala-kamna) are produced by the control of Ordinary Faith (pakati saddhà), which is undeveloped (by genuine meditation: abhàvita).

In the work of attending to a subject of meditation (kammatthàna) for the practice of Tranquillity and Insight, Ordinary Faith has not sufficient control over the mind as the mind is apt to recoil and rebound from that Faith and to turn elsewhere. In meditative work, Ordinary Faith is not sufficient.

It is Developed Faith that prepares the seed bed, so to say, for the acquisition of great strength and power through the practice of meditation, such as Mindfulness of Breathing.

In the context of the "Requisites of Enlightenment" (bodhipakkhiya-dhamma), it is Developed Faith (bhàvanà-saddhà) that is called saddhindriya, the Controlling Faculty of Faith. In the field of meditative exercises, it represents the disappearance of unstable and oscillating attention and the appearance of a clear and steady mind [4]. The mind's attention can be steadily fixed only on those objects which it finds clear and unbefogged. The practice of Body Contemplation (kàyagatà-sati), such as Mindfulness of Breathing, is the preparation of the seed-bed for bhàvanà-saddhà, i.e. Faith and Confidence, developed and matured by meditation. If the mind is fixed on the Contemplation of the Body, such as the out-and in-breaths, it amounts to the attainment of Developed Faith. If then the work is continued in the fields of Tranquillity (samatha) and Insight (vipassanà), the ability to destroy the three planes of Personality Belief (sakkàya-ditthi) can be acquired even within this life. The work of samatha and vipassanà needs for their proper performance, the reliance on a teacher who is very learned in the Dhamma.

Energy

Viriyindriya is, to some extent, synonymous with viriya. But there are two kinds, or degrees, of viriya, namely:

1. Pakati-viriya, Ordinary Energy, and

2. Bhàvanà-viriya, Energy developed by meditation.

Another classification is:

1. Kàyika-viriya, bodily energy, and

2. Cetasika-viriya, mental energy.

Ordinary Energy (pakati-viriya) can be easily recognized. Persons who possess much Ordinary Energy in worldly matters can easily attain Developed Energy (bhàvanà-viriya). The strict ascetic observances (dhutanga) of a monk are instances of Bodily Energy of a developed nature (kàyika-bhàvanà-viriya).

If, after setting up Developed Bodily Energy such as reducing sleep and being alert and energetic, there is still no Mental Energy (cetasika-viriya), such as enthusiasm in keen attention to meditation (bhàvanà-manasikàra), steady application to, or concentration on the objects of meditation (kammatthàna), such as Mindfulness on Breathing, cannot be attained, and the period of work is unduly lengthened without achieving clarity of mind and perception.

Any kind of work will be properly and appropriately done only if the person performing it, obtains quick mastery over it. It will be improperly done if the work obtains mastery over the person. By "the work obtaining mastery over the person" is meant that the work is done without real energy, as a result of which no concrete results appear, and as days and months drag on, distaste (in meditation) and tedium ill body postures appear, leading to sloth. With the appearance of sloth, progress in the work glows down, and with the glowing down of progress, further sloth develops. The idea then appears that it would be better to change the form of the work. Thus constant changes in forms of work occur, and in that way the work obtains mastery over the person lacking energy.

In meditative work, quick success is obtained only by one endowed with both bodily and mental energy. From the moment when Body Contemplation is set up, the energy that develops day by day is bhàvanà-viriya, energy developed by meditation, and it is this energy that, in the bodhipakkhiya-dhammas, is called the Faculty of Energy, viriyindriya. It represents the disappearance of sloth and laziness in meditative work and the appearance of enthusiasm and vigor. The mind takes delight in dwelling on objects on which its attention is strong. Thence, the task of setting up Developed Energy, and graded development, is identical with that of the Faculty of Faith (saddhindriya).

The Faculty of Mindfulness (satindriya), in the context of the bodhipakkhiya-dhamma, means the setting up of mindful Body-Contemplation (kàyagatà-sati), e.g. on Out-and In-breath, and the development of bhàvanà-sati (meditative mindfulness), called Satipatthàna, until Supramundane Right Mindfulness (lokuttara-sammà-sati), as a supramundane Path-factor, is reached.

The Faculties of Concentration and Wisdom (samàdhindriya and pannindriya) may be defined and described similarly.

The Faculty of Concentration dispels the distraction of mind when it is applied in the work of Satipatthàna on such an object as the Mindfulness on Breathing. The Faculty of Wisdom dispels confusion and haziness.

The Faculties of Faith, Energy and Mindfulness, which precede those of Concentration and Wisdom, are like those who raise a king to kingship. They raise the latter two Facuties until the topmost excellence is attained.

After the setting up of Body Contemplation and the attainment of mastery over one's mind, if the Samatha road is taken, the Faculty of Concentration becomes the eight meditative attainments (samàpatti or jhàna), while the Faculty of Wisdom becomes the five Higher Spiritual knowledges (abhinna) [5], such as the Supernormal Powers etc. If the Vipassanà road be taken, the Faculty of Concentration becomes the Voidness Concentration (sunnatà-samàdhi), Conditionless Concentration (animitta-samàdhi) or Desireless Concentration (appanihita-samàdhi), while the Faculty of Wisdom becomes the five Purifications (visuddhi) pertaining to Wisdom [6], the Knowledge of the three Contemplations (anupassanà-nàna) [7] the ten Insight knowledges (vipassanà-nàna) [8] the Knowledges pertaining to the four Paths and the four Fruitions and the nineteen of Reviewing (paccavekkhana-nàna) [9].

This shows how the five Faculties occur together.

The Predominance of the Faculties

It is now proposed to show where each of these Faculties forms a predominant factor.

The Sutta text says:

Kattha saddhindriyam datthabbam?

Catùsu sotàpattiyangesu ettha saddhindriyam datthabbam.

"Where should one look for the Faculty of Faith?

One should look for it in the four constituents of Streamentry." [10]

This means that the Faculty of Faith predominates in the four constituents of Stream-entry. These four are:

1. Unshakeable faith in the noble qualities of the Buddha, such as Araham, sammà-sambuddho, etc.

2. Unshakeable faith in the noble qualities of the Dhamma, such as "Well proclaimed" (svàkkhàto), etc.

3. Unshakeable faith in the noble qualities of the Sangha, such as "Of good conduct" (supatipanno), etc.

4. Completely or perfectly endowed with the Foundation (or proximate cause; padatthàna) of Supramundane Concentration (lokuttara-samàdhi), which is "Purification of Morality" (sìla-visuddhi) [11].

These are the four factors that ensure the attainment of Sotàpatti-magga-nàna (Knowledge pertaining to the Path of Stream-entry), within the compass of this life.

In the Sutta passage "Buddhe aveccappasàdena samannàgato" [12], aveccappasàdo means "unshakeable faith". It is the faith (saddhà) of those who have attained Access Concentration (upacàra-samàdhi) while reflecting on the noble qualities of the Buddha. Upacàra-samàdhi here means steady and fixed attention achieved while reflecting on the noble qualities of the Buddha. When one encounters such steady and fixed attention, one must know that the control by Faith is predominant. Such a person is one who attains mastery over his mind in the matter of Faith in the noble qualities of the Buddha. The same holds true in regard to the noble qualities of the Dhamma and Sangha.

"Foundation of Supramundane Concentration" (the fourth constituent; see above) means the "Permanent Morality ending with Right Livelihood as the Eighth Precept" (àjivatthamaka-nicca-sìla) which can enable one to attain Supramundane Concentration in this very life. When that sìla is unbroken and pure, it is free from the defilements of tanhà (craving), màna (conceit), and ditthi (wrong view), and in such case one must understand that saddhà is prominent in that sìla. Inability to observe the requirements of the sìla is called "breaking" it. Although the sìla may be technically unbroken, but if it is observed amidst ordinary worldly conditions, it is said to be "impure." In accordance with the saying "the worth of a bull can be known only on the ascent from the bed of a stream to the banks," lay persons and Bhikkhus who profess to be followers of the Buddha can know whether or not the turbulence and distractions latent in their minds have disappeared, i.e. whether or not they have obtained mastery over their minds, only when they arrive at these four constituents.

Kattha viriyindiryam datthabbam?

Catùsu sammappadhànesu ettha viriyindriyam datthabbam.

(Where should one look for viriyindriya? One should look for it in the four constituents of Right Effort (sammappadhàna).

Lay persons and Bhikkhus who profess to be followers of the Buddha can know whether or not the unsettledness and turbulence of their minds in the matter of viriya have disappeared and whether or not they are thus persons who have obtained mastery over their minds, only when they come to the four constituents of sammappadhàna.

"Let my skin remain, let my sinews remain, let my bones remain, let my blood dry up, I shall not rest until the realm of Personality Belief (sakkàya-ditthi), the realm of the duccaritas, and the apàya-samsàra, that are in my personality, are destroyed in this life."

This is the singleness of determination and effort in sammappadhàna. It is the effort of the same order as the Venerable Cakkhupàla's [13]. When one encounters such determination and effort, one must recognise in it the predominating control of viriya over the mind. In the matter of viriya, the unsettledness and turbulence of the mind have disappeared in such a person, and he is one within the Buddha Sàsana who has obtained mastery over his mind.

Kattha satindriyam datthabbam?

Catùsu satipatthànesu ettha satindriyam datthabbam.

(Where should one look for satindriya?

One should look for it in the four Foundations of Mindfulness, satipatthàna).

Lay persons and Bhikkhus who profess to be followers of the Buddha can know whether or not the unsettledness and turbulence of their minds in the matter of sati (mindfulness) have disappeared, and whether or not they are thus persons who have obtained mastery over their minds, only when they arrive at the four constituents of the satipatthàna. If the attention can be kept fixed on any part of the body, such as out-breath and in-breath, by the successful practice of mindful Body Contemplation (kàyagatàsati) for as long as is desired, then it must be recognised as the control exercised by Mindfulness (sati). The unsettledness and turbulence of the mind of such a person have disappeared. He is one who has obtained mastery over his mind.

Kattha samàdhindriyam datthabbam?

Catùsu jhànesu ettha samàdhindriyam datthabbam.

(Where should one look for samàdhindriya?

One should look for it in the four jhànas).

If in the work of samatha, such as out-breath and in-breath, the successful accomplishment in the least of upacàra samàdhi bhàvanà (contemplation of access-concentration) is attained, and if thereby the nivaranas (Hindrances) such as kàmacchanda (Sensuous Desire), byàpàda (Ill-will), etc. which in the past samsàra have continuously been running riot in the mind, are removed, the attention of the mind on the objects of samatha becomes specially steady and tranquil. This must be recognised as arising out of the function of the predominant control exercised by samàdhi. The unsettledness and disturbances of the mind in the matter of samàdhi have disappeared from such an individual. He is one who has obtained mastery over big mind.

Kattha pannindriyam datthabbam?

Catùsu ariyasaccesu ettha pannindriyam datthabbam.

"(Where should one look for pannindrniya?

One should look for it in the Four Noble Truths.)"

Among persons who encounter a Buddha Sàsana, knowledge of the Four Noble Truths is of supreme value. Only when this knowledge is acquired can they obtain release from the realm of sakkàyaditthi, and that of the duccaritas, and from the apàya samsàra. Hence, in order to acquire a knowledge of the Four Noble Truths, they should attempt at least to obtain insight into the six dhàtus (or basic constituent elements) of pathavi, àpo, tejo, vàyo, àkàsa and vinnàna [14] or insight into their fleeting and unstable nature how they do not last for more than the twinkling of an eye at a time (so to say) and how they are continually being destroyed. They should attain to such insight through such methods of practice as studying, memorising, reciting, cogitating, listening, discussing, questioning, practising insight exercises, and contemplating. If a clear insight is obtained into these six elements, there is no necessity for special practice with regard to the remaining dhammas [15]. If the nature of anicca, (Impermanence) can be clearly realised, the realisation of anattà (Impersonality) follows as a matter of course [16].

The realisation of the nature of dukkha (Suffering) can be accomplished in its entirety only when one attains the stage of arahatta phala (Fruition of Holiness).

Thus, after putting forth effort for lengthy periods, when insight is obtained into the nature of the six elements both within and without oneself, as well as into the nature of their Impermanency, fixity of attention on them is achieved. This must be recognised as arising out of the predominant control exercised by pannà. The unreliability that had been a feature of one's mind throughout past infinite samsàra gradually disappears.

Here, "unreliability of one's mind" means the perception of permanency in things that are impermanent, of happiness in suffering, of pleasantness in loathsomeness, of self in non-self, of individuals in non-individuals, of beings in non-beings, of humans in non-humans, of devas, Sakka and Brahmàs in non-devas, non-Sakka, and non-Brahmàs, of women, men, bullocks, buffaloes, elephants, horses in non-women, non-men, non-bullocks, non-buffaloes, non-elephants, and non-horses. Freedom from unreliability means perceiving the true reality after having obtained mastery over the mind within the Buddha Sàsana.

If dukkha-sacca, or the Noble Truth of Suffering, be clearly perceived, it follows as a matter of course that the other three Truths can also be clearly perceived. In the perception of these four Truths, the way that Worldlings (puthujjana) perceive them is known as "theoretical knowledge" (anubodha), while the way of the Noble (ariya, i.e. Stream-winners, etc.) is known as "penetrative understanding" (pativedha). "Theoretical knowledge" is like seeing a light at night but not the fire from which it originates. Although the fire cannot be directly seen, by seeing the reflected light one can know without doubt that there is a fire. Seeing the fire directly is like pativedha, the "penetrative understanding".

Saddhindriyam bhàveti, Viriyindriyam bhàveti, Satindriyam bhàveti, Samàdhindriyam bhàveti, Pannindriyam bhàveti [17].

The meaning of this Pàli passage uttered by the Buddha, is that the five indriyas (mental faculties) should be practised and developed in order to facilitate the great work of samatha and vipassanà.

A person who has not developed these five indriyas, is like a country without a ruler or king. It is like the forests and mountains inhabited by wild tribes where no administration exists. In a rulerless country there is no law. There the people are unrestrained. Like animals, the strong prey on the weak. In the same way, the mind of a person who has not developed the five indriyas is distracted and runs riot with defilements. Just as a person possessed by evil spirits cannot bear to hear the sound of such recitations as "iti pi so" or "hetu paccayo", when persons without developed indriyas hear talks connected with the cause of contentment (paccaya santosa) or with the practice of mental development (bhàvanà-rambha), they quickly discover antagonistic criticisms. In them, the desire to exert themselves in the work of samatha and vipassanà never arises.

On the other hand, a person who develops the five indriyas resembles a country ruled by a just and lawful king. It resembles the towns and hamlets of the majjhima desa (midcountry) where governmental administration exists. Such a person is not disturbed by the variegated theories of various persons. He is confirmed in the sole way of the Buddha's teachings. When such a person hears talk connected with the cause of contentment, or the practice of mental development, his mind is clear and cool. He is confirmed in the desire to exert himself in the work of samatha and vipassanà.

In this way, the arising of the two kinds of desires in this world is not the work of beings or individuals, but depends on the existence or otherwise of development of the five indriyas. If there is no development of the indriyas, one kind of desire arises. If there is development of the indriyas, that desire disappears and a new kind of desire invariably appears. The more the development of the indriyas proceeds, the more does this new desire increase and gather strength. When all the five indriyas are set up, the desire for the Paths and the Fruits will immediately appear. Thus must beings develop the five indriyas in order to raise them from their Ordinary level (pakati-saddhà, etc.) to the great heights of their Developed (or meditative) plane (bhàvanà-saddhà, etc.).

Notes:

[1] On the Five Faculties, see "The Way of Wisdom", by Edward Conze (The Wheel No. 65/66).

[2] In the following, called, for short, "Developed Faith", similarly, "Developed Energy".

[3] 'Surrogate' meditation. -- The original text of the translation has here "imitation" bhàvanà, which sounds more deprecatory than the Author may have intended in this context. What is probably meant is a kind of very rudimentary meditation or contemplation that is not much more than a devotional or pensive mood maintained for some time, which, being of a discursive nature, does not reach, by itself, any marked degree of concentration. Being, in this context, one of the three "items of merit-making" (punna-kiriya-vatthu), it is nevertheless a beneficial practice that may well lead to concentration and meditation proper. - Editor.

[4] The aspect of saddhà that is especially active here, is Confidence, i.e., confidence in the method (and the Dhamma in general) and self-confidence. - Editor

[5] The five Higher Spiritual Knowledges (abhinnà) are:

1. Iddhividha, Super-normal Powers,

2. Dibba-sota, Celestial Ear (clair-audience),

3. Parassa ceto-pariyanàna, Knowledge of the minds of others,

4. Pubbe Nivàsànussati, Recollection of Former Lives.

5. Dibba-cakkhu, Celestial Eye (clairvoyance).

[6] These are the last five of the seven Purifications: see list on p. 21.

[7] These are the Contemplations on Impermanence, Suffering and Not-self.

[8] These are: Comprehension knowledge (sammasana-nàna), and the nine Insight-knowledges dealt with in Chapter XXI of "The Path of Purification".

[9] These nineteen are enumerated in "The Path of Purification", Chapter XXII, 20, 21.

[10] Sotàpannassa angàni; see Indriya Samyutta, Sutta 8, Datthabbasutta.

[11] In the Suttas, this fourth constituent of Stream-entry is usually formulated as "unbroken morality".

[12] For instance, in Majjhima-Nikàya No. 9, The Discourse on Right Understanding.

[13] See Dhammapada Com. Story to verse 1.

[14] (1) Element of Extension, (2) Element of Liquidity or Cohesion (3) Element of Kinetic Energy (Fire), (4) Element of Motion or Support (Wind), (5) Element of Space, (6) Element of Consciousness. -- On the meditation on the first four, see Ledi Sayadaw, Magga Dipani, in the section "How to establish the Wisdom Group".

[15] Such classifications as Aggregates (khandha) or Sense-bases (àyatana).

[16] See Udàna, Meghiya Vagga, Sutta 1: "In him who perceives impermanence the perception of Not-self manifests itself. And he who perceives Not-self obtains the elimination of the conceit "I am" and reaches Nibbàna in this very life."

[17] Samyutta Nikàya, Mahà Vagga, Indriya Samy., Vagga 6, Sutta 8.

Vietnamese translation

Sincere thanks to Mr. Sunanda Pham Kim Khanh for supplying this electronic copy

(Binh Anson, 05-2002)

Requisites of Enlightenment

(Bodhipakkhiya-dhamma)

Venerable Ledi Sayadaw

CHAPTER VI THE FIVE MENTAL POWERS

(Bala)

The Mental Powers (balàni) are thus called because "they overpower opposing mental states" [1]. Or, as the commentaries explain: they are powerful in the sense of being unshaken (akampanatthena) by opposition [2].

Parallel to the Faculties, there are five Powers (bala):

1. Saddhà (Faith)

2. Viriya (Energy)

3. Sati (Mindfulness)

4. Samàdhi (Concentration)

5. Pannà (Wisdom).

They are like five generals or commanders engaged in destroying the hostile kingdom of Personality Belief. They are the fivefold strength on which Bhikkhus and layfolk can place their reliance.

As in the case of the Faculties, the Power of Faith (saddhà-bala) is of two kinds: 1. The Power of Ordinary Faith (pakati-saddhà), 2. the Power of Developed Faith (bhàvanà-saddhà).

"Ordinary Faith", which has no development through specific practice, associates with Craving (tanhà) according to circumstances, and can thus produce only the ordinary good actions (pakati-kusala-kamma) of Almsgiving (Liberality; dàna), Morality (sìla), etc. The limited measure of strength it possesses, cannot overcome Craving. On the contrary, Craving (tanhà) keeps "Ordinary Faith" under its power.

This is how Craving keeps Ordinary Faith under its power:- The Pàli texts mention, with the greatest clarity, four "Traditional Practices of the Noble Ones" (ariya-vamsa) [3]. They are:

1. Being easily satisfied with food;

2. Being easily satisfied with clothing;

3. Being easily satisfied with any dwelling place;

4. Finding pleasure and enjoyment in the work of bhàvanà (meditation).

They constitute the realm of saddhà [4]. In the present-day world, this great kingdom of saddhà lies hidden and submerged. Today, beings take pleasure and enjoyment in material things (paccayàmisa): they take pleasure and enjoy-ment in worldly rank, dignity, and honour (lokàmisa); they take pleasure and enjoyment in the attainment of the pleasant life, in worldly riches, and in power and dominion (vattàmisa); and thus is the great kingdom of tanhà established as clearly as the great ocean round the island. This shows the weakness of Ordinary Faith (pakati-saddhà) in this world.

It is Developed Faith which has its genesis in the successful practice of Body Contemplation (such as Mindfulness on Breathing) -- being pursued until disappear-ance of the distraction and unsettled condition of the mind -- that can dispel Craving (tanhà) which takes pleasure and enjoyment in the afore-mentioned three kinds of worldliness (àmisa). It is this Developed Faith (bhàvanà saddhà) that can save Bhikkhus and lay-folk who are in the course of being drowned and submerged in the ocean of the three Cravings [5], and that enables them to reach the island haven of the kingdom of saddhà, as manifested (e.g.) in the four Traditional Practices of the Noble (ariya-vamsa-dhamma). In the context of the Bodhipakkhiya-dhamma it is this Developed Faith that should be acquired.

Of the two kinds of Energy (viriya), Ordinary Energy, which is without development practice, associates with laziness (kosajja) according to the occasion and produces the ordinary good acts (pakati-kusala-kamma) of Liberality (Almsgiving), Morality, the study of the sacred texts, etc. This Ordinary Energy cannot dispel laziness. On the contrary, it is laziness which controls Ordinary Energy and keeps it under subjection.

When beings encounter a Buddha Sàsana, they acquire the knowledge that in the past unfathomable Samsàra they have been the kinsfolk of Personality Belief (sakkàya-ditthi), of Evil Deeds (duccarita) and the inhabitants of the Lower Worlds of Misery (apàya-loka). The Pàli texts clearly prescribe the method of the Ariya-vamsa, the Traditional Practice of the Noble, as a way of dispelling laziness; and the fourth of them, delight in meditation, should be practised until release from such a state of laziness (being Energy’s opposite) is attained.

The way of dispelling laziness may be thus described (in the case of a monk) [6]. Having equipped himself with the Sikkhàs (the Training Rules -- which are the Buddha's heritage) and which the monk undertakes in the Ordination Hall at the time of his becoming a Bhikkhu, he, in accordance with these Training Rules [7],

* makes the trees and bushes of the forest his dwelling- place,

* lives only on alms-food gathered on his alms-round, avoids company,

* observes the Dhutanga (strict ascetic practices),

and applies himself scrupulously to mindful Body Contemplation, -- these are the acts of Energy that dispel the unwholesome volitional actions (akusala kamma) arising out of laziness (kosajja). They are acts comprised in the realm of viriya (energy).

This realm of Energy remains obscure and is unknown in the present-day world. Today, although Bhikkhus are aware that they belong to that class of beings still possessed of Personality Belief and evil deeds and liable to rebirth in lower worlds of misery, yet they live permanently in dwellings constructed in towns and villages by their donors; they take pleasure in the receipt of large gifts and benefits, they are unable to dispense with the company of other people, etc., all of which acts are comprised within the realm of Laziness (kosajja) and this realm of Laziness is as conspicuous as the sea that inundates an island. This shows the weakness of Ordinary Energy (pakati-viriya).

It is only Developed Energy (bhàvanà-viriya) -- such as being satisfied with a minimum of sleep, being always alert and active, being fearless, being bold and firm in living alone, being steadfast in meditative practice -- that can dispel Laziness. In the context of the Bodhipakkhiya-dhammà (Requisites of Englihtenment) it is this Developed Energy that should be acquired.

The detailed meaning of the Powers of Mindfulness, Concentration and Wisdom may be known by following the lines of the explanation given above. Here I shall just give a concise explanation.

The antithesis of Mindfulness (sati) is mutthasacca, confused Mindfulness or absentmindedness. It means inability to become absorbed in the work of Tranquillity Meditation (samatha bhàvanà) or of Insight Meditation (vipassanà-bhàvanà); inability to concentrate and to control one's mind; the wandering of thoughts to objects other than the object of concentration. Ordinary Mindfulness that one possesses in a rudimentary state from birth cannot dispel that absentmindedness. Only Developed Mindfulness can do it.

The antithesis of Concentration (samàdhi) is Distraction (vikkhepa) of mind (i.e. wandering thoughts and idle fancies). It is the inability to concentrate, to control the mind and keep its attention fixed on one object. It is the arising of thoughts on objects other than the object of concentration. It is the unquiet and restless state of mind when applying itself to the work of meditation. Ordinary Concentration cannot dispel the unwholesome state of Distraction. Only Developed Concentration (bhàvanà-samàdhi) can do it.

The antithesis of Wisdom (pannà) is Delusion (sammoha). It is ignorance, lack of clarity, mistiness and absence of lucidity of mind. It is the darkness shrouding the mind. This Delusion cannot be removed by Ordinary Wisdom (pakati-pannà), nor by erudition (pariyatti-pannà), which may comprise knowledge of the whole Ti-Pitaka. It is only Wisdom Developed by Meditation (bhàvanà-pannà) that has set up mindful Body Contemplation, which can gradually dispel Delusion.

This shows the meaning of the five unwholesome opposites (patipakkha-akusala-dhamma) coupled with the respective Powers (bala).

These five unwholesome opposing forces are:

(1) Craving (tanhà),

(2) Laziness (kosajja), or inability to take pains (lassitude), or lack of fearlessness in Dhamma practice (patipatti),

(3) Absent-mindedness (mutthasacca),

(4) Distraction (vikkhepa), and

(5) Delusion (sammoha).

The five things that can counteract and dispel them are called Powers (bala). If any one of these Powers is weak and unable to dispel the respective opposite, meditation, be it Tranquillity or Insight, cannot be very successful as far as Neyya individuals are concerned, i.e. those in need of guidance.

Hence, at the present day, some persons can emerge out of the realm of Craving (tanhà) because of the strength of their Power of Faith (saddhà-bala). They are rid of attachment to material things and to worldly dignities and honours. But as they are deficient in the other four Powers, they are unable to rise above the stage of contentment (santuttthi) with their living conditions.

Some persons can emerge out of the realm of Craving and Laziness because they are strong in the Powers of Faith and Energy. They are constant in keeping to a life of contentment, and (if monks) firm in keeping to forest -- and hill dwellings and in the observance of the strict ascetic practices (dhutanga; as exemplifying their energy). But as they are weak in the other three Powers, they are unable to practise mindful Body Contemplation, or do the work of Tranquillity and Insight meditation.

Some persons, again, are strong in the first three Powers and thus can rise up to the work of mindful Body Contemplation (kàyagatà sati), achieving concentration, e.g., on out-and in-breath or in contemplating the bones of the body. But being deficient in the other two Powers, they cannot rise up to the task of Jhàna and Insight.

Other persons can achieve the attainment of Jhàna because they are strong in the first four Powers, but as the Power of Wisdom is weak in them, they cannot rise to the work of Insight (vipassanà). Some persons are strong in the Power of Wisdom as far as their learning in Dhamma and Ti-Pitaka is concerned. They are also wise in understanding the teachings on the ultimate realities (paramattha dhamma). But because they lack the backing of the other four Powers they cannot emerge from the realm of Craving, Lassitude, Absent-mindedness and Distraction. They live and die within the confines of these unwholesome states. In this way, whenever one is deficient in anyone of the Powers, one cannot rise above the realm of the respective opposite force.

Of the five Powers, those of Energy and Wisdom are also Iddhipàdas, "Bases of (Spiritual) Success". Hence, if these two Powers are strong and coordinated, it does not happen that one cannot rise up to the work of Insight (vipassanà) because of the weakness of the other three Powers.

People who do not know the functions of the Bases of Success (iddhipàda), the Controlling Faculties (indriya) and the Powers (bala), do not know why their zeal is weak and which are the opposing forces (patipakkha) that assail them. They do not know the qualities of mind which they have to cultivate, and, hence, the desire to cultivate them never arises. It is thus that the Traditional Practices of the Noble (ariya-vamsa) are on the verge of disappearing at the present day.

I shall give an illustration. There is a species of bull called usabha. It is a bull worth more than a thousand ordinary bulls. If the characteristics and distinctive signs of that bull be recognised, and it be reared and nurtured properly, its limbs and marks will develop, and its strength and powers will increase. It can then guard even a hundred cattle pens from the incursions of lions and leopards.

If the owner of such a bull is ignorant of all these, and if thus he does not rear and nurture it properly but keeps and tends it just as he would any other ordinary bull; if he employs it in ploughing and drawing carts in company with other bulls; its distinctive marks and limbs will fail to develop, and its strength and powers will remain dormant. It will thus live and die just like any other bull.

A knowing owner, however, will separate such a bull from the rest and keep it in a specially constructed shed. He will cover the floor of the shed with clean sand and will fix a ceiling to the roof. He will keep the shed clean and will feed the bull with paddy and pulses fit for human consumption. He will wash and bathe it. In such a case, the distinctive marks and limbs will develop, and its strength and powers will increase enormously.

In this Buddha Sàsana, Neyya individuals (requiring guidance) resemble the owner of the bull. The five Powers of these Neyya individuals resemble the usabha bull. The Satipatthàna Vibhanga, Sammappadhàna Vibhanga, Iddhipàda Vibhanga, Indriya Vibhanga, Bojjhanga Vibhanga, and Magganga Vibhanga, of the Abhidhamma Pitaka, and the Mahà-satipatthàna Sutta, Satipatthàna Samyutta, Sammappam dhàna Samyutta, Iddhipàda Samyutta, Indriya Samyutta, Balam Samyutta, and Bojjhanga Samyutta of the Sutta Pitaka, resemble the expository books which expound the distinctive signs, marks and characteristics, of usabha bulls, the methods how such bulls are to be reared and taken care of, and the strength and powers that such bulls can attain if reared and nurtured properly.

Those Neyya individuals, who through ignorance do not attempt to develop the five Powers through the work of meditation and who thus remain satisfied with the lower attainments within the Sàsana, such as dàna, sìla, and the study of scriptures, resemble the ignorant owner of an usabha bull who does not rear and nurture it properly.

In this world, there are many kinds of worldly undertakings. There are undertakings that can be accom-plished by the strength of wealth, and there are undertakings that can be accomplished by the strength of knowledge. Even in the case of the cultivation of land, several kinds of strength are needed for its accomplishment. Sometimes the strength of wealth has to be garnered first, and at other times the strength of knowledge. Preparatory education and study constitute the garnering of the strength of knowledge.

Similarly, in the Buddha Sàsana, there are five Powers needed for the work of samatha, vipassanà, and the attainment of the Holy Paths and Fruits and Nibbàna. It is only when these Powers are first accumulated that the great works mentioned can be undertaken. Those persons who do not possess even one of the five Powers cannot evoke a desire to undertake these great tasks. It does not occur to them that those great tasks can be accomplished in this life. They live forgetfully and without determination. If it is pointed out to them that the tasks can be accomplished, they do not wish to hear it. They do not know that such untoward thoughts occur to them because they are utterly impoverished in their spiritual Powers. They lay the blame at the door of pàrami, or dvihetuka, or at the unfavourable times [8].

If, however. these people set up work in one of the satipatthàna, such as in ànàpàna sati, and if thereby they set up the three Powers of saddhà, viriya, and sati, such untoward thoughts will certainly disappear. It is inevitable that new wholesome thoughts must arise. This is because they have developed their strength.

This is how the strength is developed. Although such a person cannot as yet attain an insight into Body and Mind, the weak Faith grows through the control exercised over Craving (tanhà) for material wants (paccayàmisa) and worldly achievements (lokàmisa). The weak Energy grows through control of lassitude. Weak Mindfulness grows through control of absent-mindedness. Concentration and Wisdom, too, gather strength through control of distraction and delusion. When these Powers grow, it is inevitable that there must be a change in the mind of the meditator.

A person who is afflicted with a major disease has no desire to take an interest in the ordinary affairs and activities of the world. But if, after taking proper medicine and treatment, his grave illness is gradually cured and he is aroused from his apathy, it is inevitable that he will again take interest in normal activities. Here, the five unwholesome opposing forces, i.e. craving, lasssitude, etc., resemble major diseases. The work of Tranquillity and Insight meditation resembles the affairs and activities of the world. Work in the field of Satipatthàna, such as Mindfulness of Breathing, resembles the proper medicines and treatment taken. The rest of this comparison can be easily understood.

Hence did the Buddha say: "He develops the Powers of Faith, Energy, Mindfulness, Concentration and Wisdom" (saddhàbalam bhàveti ...).

In this world, the strength of builders lies in good tools, such as awls, chisels, axes, knives, saws, etc. Only when equipped with such tools can they undertake to build. Similarly, in the Sàsana, the tools of Tranquillity and Insight meditation (samatha and vipassanà) for achieving the knowledge of the Paths and Fruitions of Sainthood (magga-and phala-nàna) consist of Developed Faith, Developed Energy, Developed Mindfulness, Developed Concentration and Developed Wisdom (bhàvanà-saddhà, etc.), which are developed through one of the Satipatthànas, such as Mindfulness of Breathing. These five Powers are the strength of meditators (yogàvacara). Hence these five Powers must be developed in order to undertake successfully the work of Tranquillity and Insight meditation within the Buddha Sàsana. This is the meaning of the word bhàveti (he develops) in the text quoted above.

Notes:

[1] Paramattha Dipani, by Ledi Sayadaw

[2] Com. to Anguttara-Nikàya, Ekaka-nipàta.

[3] Anguttara-Nikàya, Catukka Nipata (The Fours), Ariyavamsa-Sutta. Translated in "With Robes and Bowl", by Bhikkhu Khantipàlo (The Wheel No. 83/84), p. 70.

[4] This in the sense of confidence in these traditional values of simple living and mental culture, which, in such a general formulation, apply also to lay followers. - Editor.

[5] The 3 Cravings are: Sensual Craving, Craving for Existence and Craving for self-annihilation.

[6] In the case of layfolk, the principles underlying the four "Traditional Practices" (ariya-vamsa) should be applied to their circumstances of life as strictly as possible. These principles may be summarized in a popular phrase as "simple living and high (meditative) thinking". - Editor.

[7] For instance, the 'Four Supports' (nissaya) of a monk's life, among which is the undertaking to live "at the foot of a tree" (though, in the same formula, also monasteries, hermitages, etc., are said to be permissible, i.e. for those unable to live the stricter life). - (Ed.)

[8] Some believe that these are times when the Holy Paths and the Fruits thereof can no longer be attained, and tend to defer effort till the pàramis ripen. Some believe that persons of the present day are dvi-hetuka (i.e. beings reborn with two root-conditions, namely Detachment and Amity), and as such they cannot attain the Holy Paths and the Fruits thereof in the present life.

Vietnamese translation

Sincere thanks to Mr. Sunanda Pham Kim Khanh for supplying this electronic copy

(Binh Anson, 05-2002)

Requisites of Enlightenment

(Bodhipakkhiya-dhamma)

Venerable Ledi Sayadaw

CHAPTER VII THE SEVEN FACTORS OF ENLIGHTENMENT

(Bojjhanga)

Catusaccadhamme sutthu bujjhatì'ti sambodhi; sambodhiyà ango sambojjhango.

The word-explanation as above, means: because sambodhi fully awakens to the Four Truths, therefore it is called "Awakenment" (or Enlightenment). Sambodhi signifies here the Knowledge of the Supramundane Path (lokuttara-magga-nàna). A constituent of such Path Knowledge is called a Factor of Enlightenment.

Birds are first delivered from their mothers’ wombs in the form of eggs. By breaking through the eggs, they are then delivered for a second time. Finally, when they become fully fledged with feathers and wings, they are delivered from their nests and can fly wherever they please. Similarly in the case of meditators, they are first delivered from the distractions of mind which have accompanied them throughout the beginningless Samsàra, through successfully setting up mindful Body Contemplation or by accomplishing the work of Tranquillity meditation. Secondly, when they attain Insight (vipassanà) into Body, Mind, Aggregates (rùpa, nàma, khandhà) etc., they are free from coarse forms of ignorance. Finally, when the seven Factors of Enlightenment (bojjhanga) develop and mature, they become fully fledged by attaining the Knowledge of the Supramundane Path (lokuttara-magga-nàna) called sambodhi, and thus they are delivered from the state of Worldlings (puthujjana), attaining the state of Noble Ones (ariya) -- of the Supramundane (lokuttara) or Nibbàna.

There are seven Bojjhangas, viz. the Factors of Enlightenment:

1. Mindfulness (sati-sambojjhanga),

2. Investigation of Dhamma (dhammavicaya-samboj- jhanga),

3. Energy (viriya-sambojjhanga),

4. Joy (pìti-sambojjhanga),

5. Tranquillity (passaddhi-sambojjhanga),

6. Concentration (samàdhi-sambojjhanga),

7. Equanimity (upekkhà-sambojjhanga).

The mental factor "mindfulness" (sati-cetasika), called diversely satipatthàna, satindriya, sati-bala, sammà-sati magganga, this is Sati-sambojjhanga, the Enlighten-ment-factor "Mindfulness".

The mental factor "wisdom" (pannà-cetasika), diversely called vimamsiddhipàda, pannindriya, pannà-bala, sammà-ditthi magganga, all are dhammavicaya-sambojjhanga, the Enlightenment-factor "Investigation of Dhamma". -- Alternatively, the five Purifications pertaining to Wisdom, the Knowledge of the three Contemplations, the ten Insight knowledges [1], are also called dhammavicaya-sambojjhanga. Just as cotton seeds are milled, carded, etc., so as to produce cotton wool, the process of repeatedly viewing the five Aggregates (khandha) in the light of Vipassanà-nàna (Insight knowledge) is called Dhamma-vicaya-sambojjhanga, the Enlightenment-factor "Dhamma-investigation".

The mental factor "energy" (viriya-cetasika), called diversely sammappadhàna, viriyiddhipàda, viriyindriya, viriya-bala, and sammà-vàyàma magganga, these are Viriya-sambojjhanga, the Enlightenment-factor "Energy".

The joy and happiness that appears when the process of (truly) seeing and knowing increases by the practice of Satipatthàna, e.g., mindful Body Contemplation, is called Pìti-sambojjhanga, the Enlightenment-factor "Joy".

The process of becoming calm and tranquil in both body and mind when the mental distractions, reflections and thoughts abate, is called Passaddhi-sambojjhanga, the Enlighterunent-factor "Tranquillity". It is the mental factor (cetasika) of Tranquillity of Body and of Mind (kàya-passaddhi, citta-passadhi).

The factors pertaining to "Concentration", called samàdhindriya, samàdhi-bala, and sammà-samàdhi mag-ganga, are samàdhi-sambojjhanga, the Enlightenment-factor "Concentration". Alternatively, Preliminary, Access and Full Concentration, or the eight Jhànas, associated with the work of Tranquillity (samatha) and Purification of Mind (citta-visuddhi) and Voidness Concentration (sunnatà-samàdhi) etc., associated with the Purifications pertaining to Wisdom, are also called samàdhi-sambojjhanga. The Concentration that accompanies Insight knowledge (vipassanà nàna), or the knowledge of the Paths and Fruitions is called Voidness Concentration (sunnatà-samàdhi), Conditionless Concentration (animitta-samàdhi) and Desireless Concentration (appanihita-samàdhi).

When work on the subject of meditation (kamma-tthàna) is not yet methodical or systematic, much effort has to be exercised both bodily and mental. But when the work becomes methodical and systematic, one is freed from such effort. This freedom is called tatramajjhattatà cetasika, the mental factor of equipoise. And this is upekkhà-sambojjhanga, the Enlightenment-factor of Equanimity.

When a meditator becomes endowed with these seven characteristics of sambodhi equally, he enjoys the happiness and joy of a monk (samana) in the Buddha Sàsana -- a happiness and joy unequalled and unparallelled by any worldly pleasure.Thus it is said in the Dhammapada:

"The Bhikkhu who has retired to a lonely abode and has calmed his mind, experiences joy transcending that of men, as he clearly perceives Dhamma.

"Whenever he reflects on the rise and fall of the Aggregates, he experiences joy and happiness. To "those who know", that (reflection) is the Deathless." (Verses 373, 374.)

There are texts and stories wherein it is related that ailments and major diseases have been cured by the mere listening to the recitation of these seven Factors of Enlightenment (See Bojjhanga Samyutta). But these ailments and diseases can be cured only when the listeners are fully aware of the meaning of these factors; and great and clear Saddhà (Faith) arises in them.

When these seven Factors of Enlightenment are acquired in a balanced manner, the meditator can rest assured that there will be no deficiency in his Mindfulness directed to the Body (kàyagatà sati); no deficiency in his perception of Impermanence and Not-self (anicca and anattà-sannà), nor in his mental and bodily energy (viriya). Because his mind is set at rest in regard to these three factors (sati, dhammavicaya, viriya), he experiences joy (pìti) in the knowledge that he can now perceive the light of Nibbàna which had never appeared to him in the beginningless past Samsàra, not even in his dreams. Because of that joy and ease (sukha) of mind, his application to the Kammatthàna objects (samàdhi) becomes calm and steady (passaddhi), and equanimity (upekkhà) arises, which is free from the anxieties and efforts for mindfulness (sati), perception of anicca and anattà (dhammavicaya) and the necessity to rouse energy (viriya).

All the above statements are made with reference to the stage at which the Factors of Enlightenment are in unison with one another and their respective functions are well performed. But even at the stage of ordinary practice, from the moment "Mindfulness directed to the Body" is set up qualities such as mindfulness are known as Bojjhangas (Factors of Enlightenment). The Enlightened One has said (in the Bojjhanga Samyutta):

Satisambojjangam bhàveti, vivekanissitam, viràganissitam, nirodhanissitam, vossaggaparinàmim; dhammavicayasambojjhangam...upekkhà-sambojjhangam bhàveti, vivekanissitam viràganissitam nirodha-nissitam vossaggaparinàmim.

"He develops the Enlightemnent-factors "Mindfulness" .... "Equanimity", dependent (based) on detachment, dependent on absence of lust, dependent on cessation, culminating in relinquishment."

This means that, in the ordinary course (referred to by the words "He develops ..." ), the process of setting up Mindful Body Contemplation amounts to the setting up of the seven Factors of Enlightenment. The distinctive and higher cultivation of them is indicated by the words "dependent on detachment ..." [2]

The meaning of the Pàli passage quoted above, is: One should practice the Enlightenment-factor "Mindful-ness" (etc.), which is dependent on absence of all kinds of activities and anxieties, absence of lust and greed, of the suffering attendant upon the round of rebirths and on the relinquishment of the four substrata of existence (upadhi) [3].

Notes:

[1] See footnotes 1, 2 and 3, page 91.

[2] Explained in the Commentary to the Bojjhanga Vibhanga.

[3] The 4 Substrata (upadhi) are: 1) Sense-pleasures (Kàmàpadhi), 2) mental defilements (Kilesùpadhi), 3) Kamma (Kammùpadhi), and 4) the 5 Aggregates (Khandhùpadhi).

Vietnamese translation

Sincere thanks to Mr. Sunanda Pham Kim Khanh for supplying this electronic copy

(Binh Anson, 05-2002)

Requisites of Enlightenment

(Bodhipakkhiya-dhamma)

Venerable Ledi Sayadaw