Hard Is

(For your contemplation on this auspicious Day of Enlightenment)

Hard is to be born a man; hard is the life of mortals.
Hard is to gain the opportunity of hearing the Sublime Truth
And hard to encounter is the arising of the Buddhas.

- Dhammapada v. 182

Light Up Your Life

In conjunction with the coming Wesak Celebration, Taiping Insight Meditation Centre (TIMS) will be organizing its annual candle-lighting ceremony at Sasanarakkha Buddhist Sanctuary (SBS), here in Taiping. Other programmes include guided meditation by Ven. Aggacitta, Dhamma Show, sales of souvenirs, free distribution of Dhamma booklets, just to mention a few. Few donation counters will also be set up. Part of the collection will be channeled to the Cyclone Nargis Relief Fund while the excess will be used to finance the proposed TIMS Building Project.

Also not to be missed is the formal debut of SBS chanting box. Running on low powered batteries, this light-weighted cum portable mini box will make its official appearance during the Wesak celebration at SBS. Each consists of three recorded tracks, namely, Buddhanussati, Bojjhanga Sutta (see previous posts) and Sanghanussati. As to date, they are proposed not for sale but to be given away free for donation received. Proceeds will then be used to offset production cost, which approximates to RM6 per unit.

Those in or around Taiping on Sunday, 18th May (Wesak Eve) are most welcome to participate in the event. Gather at Hor Eeah shrine by 6pm for free 4WD transport uphill. See you there!

Seven-Factored (Part 2)

Here, I will deal with the discourses on Bojjhangas as well as the practice of paritta recital and its relevance. As mentioned earlier, there are various discourses on Bojjhangas as given by the Buddha himself. Few notable ones involve Venerable Kassapa and Maha Moggalana, two of His noble disciples. On separate occasions, both Venerable Kassapa and Maha Moggalana were infected with diseases and subsequently they were gravely ill. So the Lord visited them and recited the Discourse on the Seven Factors of Enlightenment. After recitation, the Lord gave a discourse on it. As a result, they recovered from their illnesses.

Similarly on another occasion, The Buddha who was living in the Bamboo Grove was afflicted with a disease and suffered great pain. Then Venerable Maha Cunda approached the Lord and took care of Him. The Lord requested Venerable Cunda to recite the Seven Factors of Enlightenment. Subsequently, the Lord recovered from His illness.

It is less realized that listening and recitation of the Dhamma (discourses) have been a known practice even during the Buddha’s time for protection and deliverance from evil. These selected discourses for recital are known as Paritta (Protective) Suttas. In this context, the Discourse on the Seven Factors of Enlightenment or Bojjhanga Sutta is a paritta sutta and has been widely used for recitation to the sick and those in pain to promote recovery and well-being.

According to Venerable Piyadassi Thera, in his brief writings on The Value of Paritta Suttas, sutta recital is a form of Sacca-Kiriya, of depending on the truth for protection, justification, or attainment. Put it succinctly, it is the power of truth that protects the followers of the truth. If this principal is true that virtue protects the virtuous, the one who listens to these sayings with complete confidence in the truth of the Buddha’s words will acquire so virtuous a state of mind that he will be able to conquer any evil influence.

“It is understood that listening to these Paritta Suttas must produce, in the intelligent and confident listener only wholesome states which can cure and prevent illness…
Diseases are often caused by mental states. Body becomes ill because the mind controlling it either secretly wants to make it ill or because it is in a state of agitation that it cannot prevent the body from becoming sick…
There is no better medicine than truth (Dhamma) for both the mental and physical ills which are the cause of all suffering…”

The Discourse on the Seven Factors of Enlightenment is none other than the ultimate justifiable truth; following which will guide one towards enlightenment. May we then rejoice over this very Truth and hence be protected from all physical and mental suffering, evils, enmity, and danger.

“Dhamma Have Rakkhahati Dhamma Carim”
(The power of truth protects the followers of the truth)

Sadhu! Sadhu! Sadhu!

Seven-Factored

(There was a time when my mother when physically and mentally distressed, I e-mailed Venerable Aggacitta and requested for a relevant passage to chant for her well-being. He suggested Bojjhanga Paritta. Out of curiosity, I went to conduct some research on the subject and was very much surprised by my findings)

The enlightenment-factors are reckoned thusly:
Mindfulness, investigation of Dhamma, energy, joy, tranquility
The enlightenment-factors continued further;
Collectedness and equanimity
These seven,
Which the All-seeing Sage has rightly taught,
When cultivated and frequently practiced bring about the super-knowledge,
Nibbana and Enlightenment
By this utterance of truth,
May I always be safe.

- translated extract of Bojjhanga Sutta

These seven, namely, mindfulness (sati), investigation of Dhamma (dhammavicaya), energy (viriya), joy (piti), tranquility (passaddhi), collectedness (samadhi), and equanimity (upekkha) are, as manifested in the Bojjhanga Sutta of Mahavagga Samyutta Nikaya, the contributory factors of enlightenment — the realization of the four Noble Truths. How true is this claimed? Or precisely, are these factors certain to lead the path towards enlightenment? How rational are the discourses on Bojjhangas as given by the Buddha? How is this then connected to the paritta (protective) suttas?

The term Bohjjhanga, by itself, is composed of bodhi and anga. Bodhi is often equated to enlightenment, while Anga is usually translated as factors or limbs. Bodhi and Anga (Bojjhanga) therefore denotes the means towards enlightenment or, in another perspective, the qualities of an enlightened self. Bojjhanga is also technically classified as one of the seven groups in Bodhipakkhiya-Dhamma (The Thirty-Seven Factors of Enlightenment). Though some of the seven factors may relate to/ overlap with factors of other groups (eg. four stations of mindfulness, the four efforts, the Noble Eightfold Path etc.), each group should be seen justifiable in aiding the progress towards enlightenment.

Here is the edited version of Bodhipakkhiya-Dhamma 37: The Requisite of Enlightenment, a note written by the notable Ven. Nagasena Bhikkhu. Heavy summarization is done on the original text and therefore could have possibly distort the actual content and intended expression by the said author. A look into the original text is hence recommended for extensive study or greater comprehension.

Mindfulness (sati) being the first on the list, is by far a significant factor of enlightenment. The practice of mindfulness is extensively explained and systematically delivered in the Satipathana Sutta. It provides the four foundations of mindfulness, namely, mindfulness of the body, the feelings, the consciousness, as well as the mental objects. Through diligent practice on these foundations with appropriate skills, one can be liberated from defilements, fully aware in observance of his bodily actions, emotions, mental-state and mind-objects without clinging.

Dhammavijaya, the second enlightenment factor is characterized as the investigation of mental objects. When fully cultivated, wisdom will develop as the practice penetrates the mind and its associated objects, in other words, to be able to see things as they really are. As the practice of Sati gives rise to the meditation part of the enlightened life, while the practice of Dhammavijaya gives rise to wisdom, together the accomplishment of both will signal the access to the four Noble Truths.

Energy (Viriya) is the third enlightenment factor. There are many sorts of energy in the world (eg. light, wave, sound energy, etc). Likewise, there are different types of energy in our minds (eg. mental energy of excitement, anger, calmness etc). Mental energies arise upon the experience between the external and internal objects of sense organs. However, in this context, viriya is different from that of material energy. It is the energy of wisdom, which is actively maintained through the practice of mindfulness (meditation) and wisdom.

Joy (Piti) is a state of mind that comes after the result of meditation. It is most apparent that an enlightened self needs energy to maintain his purity. One source is a joyous state of mind. The joy (and tranquility) of mind are key elements for the continuity of the enlightened life.

In relation to that, tranquility (Passaddhi) is a spiritual state of mind which arises after the joyous state. Joy still has a tendency towards excitement, whereas tranquility is the unexcited mind, manifests itself in calmness, controlled and peacefulness. In the enlightenment process, joy transforms into the peaceful state of tranquility. Thus, both joy and tranquility are mutually related in nature.

Concentration (Samadhi) leads to the tranquilization of the mind. When the mind is much tranquilized, there will be no room for defilements. Due to the energy of tranquility, concentration is easily attained, and concentration in turn supports stable tranquility. In this process, both tranquility and concentration are working together.

The final part of the enlightenment factors is equanimity (Upekkha). Equanimity is the ultimate achievement of enlightenment. The enlightened mind becomes completely stable, perfected by wisdom and peace. An enlightened self, for instance sees suffering neither with sorrow nor sympathy, but with a mind that is in perfect stability and of compassion. He is thus said to have abandoned all prejudice or discrimination.

In conclusion, it can be said that all the seven factors are inseparable and must work together and assist each other to maintain the enlightened mind. Hence logical and sense-making, these factors, as manifested and taught by the Buddha, may not be mere assertions but the ultimate truth that can be realized through gradual practice of insight meditation. Ultimately, they are experiential in nature and therefore only the wise (enlightened ones) can conclusively validate and justify the words of the Buddha.