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.