A Concise Exposition of the Seven Factors of Enlightenment

The seven factors of enlightenment are also called the seven enlightenment branches, specifically divided into: the mindfulness enlightenment factor, the discrimination-of-dharmas enlightenment factor, the diligence enlightenment factor, the joy enlightenment factor, the tranquility enlightenment factor, the concentration enlightenment factor, and the equanimity enlightenment factor.

First, the mindfulness enlightenment factor. Having studied and cultivated a certain dharma, the mind, thought after thought, dwells upon this dharma without admixture — this is the accomplishment of the mindfulness enlightenment factor.

When one first begins studying the Buddhadharma and cultivates by dwelling on a certain dharma, as one dwells on it, the mind turns away and it breaks off and scatters; the mind no longer holds it in mind, and this dharma no longer manifests — at this time the mindfulness enlightenment factor has not yet been accomplished. For example, in cultivating the Pure Land method of recollecting the Buddha (buddhānusmṛti), at first one dwells on the Buddha's name, but as one dwells on it, it scatters away; the Buddha's name is gone from the mind, and the thought of rebirth is also gone — at this time the mindfulness enlightenment factor is not accomplished. When a certain dharma has been cultivated to a certain degree, and the practice is continuous and dense, when the mindfulness enlightenment factor arises, one is mindful of the dharma without forgetting it moment to moment — at this time the mindfulness enlightenment factor has been cultivated to accomplishment.

For example, when cultivating the principle of the Four Noble Truths, if the mind, thought after thought, is entirely on the principle of the Four Noble Truths, with the mind engaged in contemplative practice (vipaśyanā-caryā) and reflection on the principles of suffering, its origin, cessation, and the path, then the mindfulness enlightenment factor has been cultivated to completion. At first the mind does not hold to or dwell on the dharma of the Four Noble Truths, with no reflection on it, no contemplative practice, no mindfulness of it; later, when the mind dwells thought after thought on suffering, its origin, cessation, and the path, then upon encountering conditions and facing objects one immediately recalls: this dharma is suffering; how does suffering arise, how does it accumulate; how should one cultivate the path and how should one extinguish suffering — the mind never departing from suffering, its origin, cessation, and the path even for a moment — at this time the mindfulness enlightenment factor of the Four Noble Truths has been accomplished.

The mindfulness enlightenment factor is the first among the seven enlightenment factors. The accomplishment of the mindfulness enlightenment factor is the primary prerequisite for our study and cultivation of the Buddhadharma. If one cannot be mindful moment after moment of the correct principle one is cultivating, then one cannot be diligent in that correct principle; one cannot give rise to joy and delight in the correct principle; one cannot give rise to tranquility; one cannot give rise to discernment and resolution regarding the correct principle; the mind cannot discard attention that is not in accord with reality and dharmas not in accord with reality, and one remains attached to worldly afflictions of greed, anger, and delusion.

For example, in cultivating the bodhisattva's six perfections, when the mind dwells thought after thought on the practice of the six perfections, one will constantly examine one's own mind — how one's merit of generosity (dāna) is accumulating, how one's observance of precepts is going; upon encountering a breach of the precepts one immediately recalls: I should strictly observe the precepts and should not violate them. When the mind is scattered during meditative concentration, one should alert oneself: I currently lack meditative concentration; I should gather the mind back. When prajñā wisdom is insufficient and one cannot understand a Buddhist sutra upon reading it, one should know that one's prajñā wisdom is still insufficient and should strive to remedy it. When a certain dharma principle is not yet understood and one falls back into worldly states and marks, one should know: my prajñā wisdom is still cultivated to a very poor degree; I should be more diligent. In this way, when the mind abides in the state of the mindfulness enlightenment factor, it abides in the bodhisattva's six perfections. Only when the mindfulness enlightenment factor is accomplished can one diligently study and cultivate the bodhisattva's six perfections. When the mindfulness enlightenment factor is accomplished, the mind accords with the dharma, being mindful of the dharma at every moment. When the mind does not accord with the dharma, the mindfulness enlightenment factor is not accomplished — only half or some part of it is accomplished. After the mindfulness enlightenment factor is accomplished, one can be mindful of the Buddhadharma at every moment, actively engage in contemplative practice of the Dharma, and finally realize the Buddhadharma.

The mindfulness enlightenment factor is the initial stage of studying and cultivating the Buddhadharma. Only after the mindfulness enlightenment factor is accomplished can the subsequent discrimination-of-dharmas enlightenment factor, diligence enlightenment factor, joy enlightenment factor, tranquility enlightenment factor, concentration enlightenment factor, and equanimity enlightenment factor be accomplished. Whether or not one has the mindfulness enlightenment factor, one should know clearly in one's mind. Before the mindfulness enlightenment factor has arisen, one should clearly know that it has not arisen; after it has arisen, one should clearly know that it has arisen. If the mindfulness enlightenment factor has not been cultivated sufficiently, one should quickly strengthen one's practice. In cultivation, we should constantly examine what state and what degree our mental activity is in. Only by paying attention to and understanding ourselves can we improve and perfect ourselves; without understanding ourselves, we cannot remedy ourselves and cannot perfect what we cultivate.

Every dharma cultivated has its mindfulness enlightenment factor, and the mindfulness enlightenment factor also has differences in levels. For example, in studying Consciousness-Only, it is quite normal for the mindfulness enlightenment factor not to be accomplished, because this belongs to the bodhisattva's wisdom of the varieties of paths; our power of wisdom is insufficient, so it is impossible to accomplish the mindfulness enlightenment factor. But on the dharma we should currently be studying, the mindfulness enlightenment factor should be cultivated to accomplishment. For instance, for someone who has not yet eradicated the view of self (satkāya-dṛṣṭi-prahāṇa), the mind should at every moment be mindful of the content of eradicating the view of self — that the five aggregates (pañca-skandha) are empty and without self — moment after moment engaged in contemplative practice on the arising and ceasing impermanence of the five aggregates, with the mind according with the principle of eradicating the view of self. At this time the mindfulness enlightenment factor has arisen; as for whether it is accomplished or complete, that still requires further examination, until the mindfulness enlightenment factor is accomplished and complete.

At the stage of investigating Chan, one should examine whether the mindfulness enlightenment factor regarding the bodhisattva's six perfections is accomplished, examine the degree to which prajñā wisdom has been cultivated, whether the mind can dwell on the dharma of prajñā, whether upon encountering conditions one can associate them with the emptiness (śūnyatā) of prajñā, and whether one can recognize that all are dharmas manifested by the eighth consciousness. Or, when contacting all dharmas, one should seek out exactly where the eighth consciousness is, constantly being mindful: how do I see the mind, how do I attain enlightenment, how do I investigate Chan, how do I cultivate concentration — this is the mental activity we should have in our current study, and we should let the mindfulness enlightenment factor continually advance. If our mental activity runs off onto worldly dharmas, it shows our mental activity is not yet firm enough and the mindfulness enlightenment factor is not yet accomplished; we should further strengthen our power of mental mindfulness.

The discrimination-of-dharmas enlightenment factor. To know whether one's internal discrimination-of-dharmas enlightenment factor has arisen, one must carefully examine one's own power of discernment regarding dharmas. After a period of examination, upon confirming that one has a certain power of discernment, one knows one's internal discrimination-of-dharmas enlightenment factor has arisen. One must introspectively examine one's own state, content, and degree of cultivation; then cultivation will have steps, levels, and content. When these steps are clear in the mind, one will know how we should currently study and cultivate, and will not be in mental confusion, directionless, studying whatever dharma one happens to see; rather, one will study in an ordered, step-by-step manner, cultivating methodically — then one knows one's internal discrimination-of-dharmas enlightenment factor has been cultivated to accomplishment.

The discrimination-of-dharmas enlightenment factor means having a certain power of discernment regarding the dharma one should currently cultivate; the mind should understand whether this dharma is correct or wrong, Mahāyāna or Hīnayāna, and what level it occupies within the Buddhadharma. When encountering a dharma corresponding to one's own level of wisdom, having correct discerning power and being able to make correct judgments shows that the discrimination-of-dharmas enlightenment factor has arisen and that one possesses the eye of dharma discrimination.

With the discrimination-of-dharmas enlightenment factor, whatever dharma one encounters, whoever is teaching the dharma, one has a certain power of discernment and judgment. Whether the dharma this teacher teaches is Mahāyāna or Hīnayāna, the correct path or a deviant path, whether it accords with the Buddha's intent, what level his own wisdom has reached, whether he can help oneself and sentient beings eradicate the view of self, whether he can guide oneself and sentient beings to seeing the mind and seeing the nature — one should have a certain eye of dharma discrimination to discern and judge. Whether to cultivate this dharma, and when to cultivate it — one must have a measure in one's own mind in order to make correct judgments.

Regarding very profound dharmas, temporarily lacking the power of discernment is normal. Some people have a certain power of discernment even toward dharmas slightly above their own level, but this discerning power is certainly not great, not very sufficient; though the power of judgment is not strong enough, a rough discernment is enough.

Third, the diligence enlightenment factor. If one lacks the discrimination-of-dharmas enlightenment factor and does not yet possess the eye of dharma discrimination, can one be diligent? One cannot truly be diligent. For example, with two roads, one correct and one incorrect — if one chooses wrongly, it is like going south by driving the chariot north; then with the direction of diligence wrong, does not greater diligence take one further from the correct path? Therefore, before the diligence enlightenment factor arises, one should possess the discrimination-of-dharmas enlightenment factor.

Only after choosing the correct path and method of cultivation, or choosing a true teacher, can one diligently cultivate a certain dharma, or diligently cultivate following a certain teacher — this is right effort (samyag-vyāyāma). If the discrimination-of-dharmas enlightenment factor is not perfected and one has chosen an incorrect path of Buddhist cultivation, the more diligent one is, the more energy is wasted and the more time is lost — this is wrong effort. With right effort, each measure of diligence yields a measure of accomplishment in wisdom.

Diligence includes many aspects: for example, in cultivating the bodhisattva path, one must be diligent in generosity, precepts, patience, and meditative concentration. Any dharma that can lead toward seeing the mind and seeing the nature should be diligently cultivated. This is the diligence enlightenment factor. Internal diligence is the diligence of the manas — this is true diligence, ultimate diligence; external diligence is the diligence of the mind consciousness, not yet true diligence, still requiring continued perfuming of the manas.

Fourth, the joy enlightenment factor. What is the result after a period of diligence? When the direction of study of a certain dharma is correct, a mind of joy and delight arises; the more one studies, the happier the mind becomes, the more filled with dharma-joy, the more sense of achievement — inwardly one gains a slight merit of liberation. This so-called joy and delight: one is inner joy, and the other is fondness for the dharma — this is the joy enlightenment factor.

If one has cultivated for a long time and the joy enlightenment factor in the mind has never arisen, it shows the study and cultivation is still not effective — either the degree of diligence is insufficient, or the chosen dharma is wrong, or the mindfulness enlightenment factor is not accomplished. When the dharma is studied correctly, at a certain point the joy enlightenment factor will certainly arise, with the mind filled with joy and delight, because body and mind have already gained benefit; without gaining benefit, a mind of joy and delight will not arise. For example, if one obtains something and feels it is quite useful to oneself, the mind will be very happy; if one feels the thing is useless or of little use, the mind will not be happy.

Fifth, the tranquility enlightenment factor. After joy arises in the mind, what phenomenon appears? Afflictions will be subdued, the five hindrances lessen, and then the mental experience of tranquility (praśrabdhi) arises — this is the tranquility enlightenment factor. This "leaning" (倚) means leaning on and resting; both body and mind settle down to rest, representing inner tranquility. At this point, the more one cultivates, the more relaxed and at ease the mind feels, the more liberated one feels, the more relaxed body and mind become; being able to maintain this shows the tranquility enlightenment factor is accomplished; being unable to maintain it shows the tranquility enlightenment factor has regressed.

The tranquility enlightenment factor is also called the pliancy enlightenment factor. Tranquility refers to the mind being very relaxed, peaceful, and at ease, and the body being light, not heavy. Body and mind are mutually dependent and mutually sustaining: when the body changes, the mind changes; when the mind changes, the body changes — body and mind correspond. When the mind is joyful or relaxed and at ease, the body is light and buoyant; when the body is light and buoyant, the mind is relaxed and pleasant. If the body is not well, the mental state will not be pleasant, relaxed, and at ease. When meditative concentration appears, the body's sensations are very light, and the mind must be very happy; when studying the dharma is very joyful, the body must be relaxed and peaceful.

Meditative concentration means both body and mind attain concentration; lacking either one, it is not called dhyāna. It cannot be attained by the body alone without the mind, nor by the mind alone without the body; the two complement each other. Meditative concentration gives one a feeling of tranquility, lightness, and ease; "lightness" refers to the material body being light, not heavy, while at the same time the mind is pleasant and comfortable, the mental capacity enlarging. The experience of tranquility corresponds to the higher realms, with a tendency to depart from the human world's native ground — this is a sign of concentration. Many people have not cultivated to this state: the body is still heavy, and the mind has not given rise to feelings of joy, relaxation, ease, and liberation — showing that cultivation is still ineffective and not in accord with the Dharma.

When one cultivates until the experience of tranquility appears, one's state in walking, standing, sitting, and lying down differs from before; the state of the mind can be seen from the facial expression and bodily posture. Therefore, whether a person has the Way, what degree they have cultivated to, whether they have seen the mind — a discerning person knows at a glance. The Chan masters of the past all had that wisdom-eye; when a disciple investigating Chan came one day walking over with a face full of spring breeze, his whole body radiating that aura of one who seems to have attained the Way, the master knew at a glance without the disciple saying a word. Realizing the Way has its signs; it is not the case that after eradicating the view of self, realizing the fruit, and seeing the mind, one's bodily, verbal, and mental actions remain exactly the same as before, without the slightest difference — still less can one be worse than before with heavier afflictions. At the moment of first seeing the mind and first eradicating the view of self, the state of body and mind can be seen by others at a glance as different from before. It is the same when one cultivates to the tranquility enlightenment factor — both body and mind change.

Sixth, the concentration enlightenment factor. After the tranquility enlightenment factor is accomplished, meditative concentration will appear. What is called meditative concentration is, first, resolution regarding the dharma, and second, the stillness of body and mind — the body peaceful and not moving restlessly, the mind able to be unified and deeply engaged in reflection without scattering, abiding in an unmoving state. What is called concentration is non-scattering: being able to dwell on the dharma and enter deeply, undisturbed by external influences, the mind abiding on the dharma. Only when both kinds of concentration are complete is it full meditative concentration.

When one has cultivated to the completion of preparatory concentration (anāgamya-samādhi), the mind is relatively settled and focused; when reflecting on dharma principles, one can quickly settle the mind and enter deeply into the dharma's meaning, without restlessness and agitation, without floating on the surface of the words unable to go deeper. At this state, meditative concentration is accomplished; regardless of whether the legs can be crossed, the mind accords with meditative concentration, and there can be concentration in walking, standing, sitting, and lying down — thus one can enter deeply into the Buddhadharma. This is the concentration enlightenment factor. 

At the stage of the tranquility factor there is already preliminary concentration; if the preceding tranquility factor has not been cultivated out, the subsequent meditative concentration cannot appear. Even if one forcibly sits for a long time, without the tranquility factor, attaining concentration is very difficult; with the tranquility factor, entering concentration becomes easy. When there is meditative concentration in walking, standing, sitting, and lying down, the bodily state shows that concentration has already appeared.

Therefore, only after cultivating out the joy enlightenment factor and the tranquility enlightenment factor can there be the concentration enlightenment factor; concentration is brought forth by the two factors of joy and tranquility, and before them there are the diligence factor and the discrimination-of-dharmas factor — this chain of factors brings forth the subsequent factors, each deeper than the last; without the preceding factors there are no subsequent factors. If someone claims to have realized the fruit yet none of these phenomena exist, what fruit was realized? If someone claims to have seen the mind yet none of these bodily and mental marks, experiences, and states exist, what mind was seen? Therefore, whether one has realized the fruit or seen the mind cannot be concealed from those who have gone through it themselves — just look at that state of body and mind, and it is apparent at a glance; even if he says not a single word, that face, complexion, and expression reveal the mental state of whether or not the Dharma has been attained. Whether one has the Way is even more evident the moment one opens one's mouth to speak — it cannot be hidden from a discerning person.

Seventh, the equanimity enlightenment factor. After meditative concentration arises and the various mental activities have been subdued, the mind can abide in the balanced state of equanimity — neither suffering nor happiness, neither joy nor sorrow, plain and even, neither greedily attached nor resentful, the mind pure and quiet. The "equanimity" of the equanimity enlightenment factor means discarding. What was there originally that needed to be discarded? In the mind there were joy and delight, greed and anger, coarse initial application and sustained examination (vitarka-vicāra) and reflection, scattering and fluctuation — all need to be discarded, reaching neutral feeling (upekṣā-vedanā). Before the second dhyāna there is still vitarka-vicāra and thought, and the mind still has feelings of joy and delight not yet discarded; at the fourth dhyāna, mindfulness and equanimity are pure — not a single thought remains, which is even more equanimity, called the purity of equanimity and mindfulness.

Having feelings of suffering and happiness in the mind is scattering; having unceasing thoughts, unceasing mental recollection, is scattering. When meditative concentration arises, the feeling of suffering is discarded, the feeling of happiness is discarded, the coarse vitarka-vicāra is discarded, the scattered thinking is discarded, the mind's reminiscence of the past is discarded, the mental activity is clarified, and the mind becomes tranquil — this is the equanimity enlightenment factor. When the seven factors of enlightenment are cultivated to the end, all the inner confusion and coarseness must be discarded, and the equanimity enlightenment factor is accomplished.

Only in such a state can the Buddhadharma being reflected upon and contemplated enter the mind; the mind consciousness's reflection can be deep and subtle; the manas can attentively deliberate (manasikāra) on the process and result of the mind consciousness's reflection, and only then can it be perfumed, can it accept, can wisdom arise. If the mind is constantly disturbed and cannot be tranquil, one cannot enter deeply into the Buddhadharma, cannot be perfumed, and no wisdom will arise. When the equanimity enlightenment factor arises, the mind is calm, like a lake without waves, no ripples arising; only then can the Buddhadharma permeate the inner mind, moisten the field of the mind, and grow the sprout of wisdom. If the mind is always full of joy and delight, with insufficient power of concentration and a rather restless mind, the contemplative practice is insufficient, the Buddhadharma cannot enter deeply into the mind, and one cannot realize the fruit and open wisdom.

The pure mental state should be a mind of equanimity. Some Buddhist practitioners, when their recollection of the Buddha reaches a relatively good state and they see Buddhas and Bodhisattvas appear in concentration, become extremely delighted in their minds. If they cannot dissolve this mental state and always remain fond of the marks of Buddhas and Bodhisattvas, the mind is not pure and one easily enters demonic states. Some people in cultivation always give rise to sorrow in the mind — sorrow for themselves, sorrow for sentient beings, feeling that the whole world is suffering, unbearably so — this is dwelling in the demon of sorrow, and the mental state is also not pure. Cultivating to the end, both the sorrowful and the joyful mental states must be entirely discarded, abiding in a calm, plain, steady, and balanced state of mind, and only then can one enter deeply into the Buddhadharma. Only by abiding in that most correct state of mind can contemplative practice be accomplished, and thereby one can eradicate the view of self, see the mind, and attain realization.

The seven enlightenment factors are linked ring by ring; without the preceding links there are no subsequent links. Only after all these preceding stages have been traversed can one finally eradicate the view of self and realize the fruit — these are the preparatory conditions for realizing the fruit. Therefore, if none of these experiences exist, the view of self cannot be eradicated; if not a single enlightenment factor has arisen, eradicating the view of self is also impossible. If one has never been diligent, never given rise to a mind of joy and delight, never experienced tranquility of body and mind, and one's cognition of the dharma is not yet deep enough, contemplative practice cannot be accomplished — especially if one has never engaged in contemplative practice at all, eradicating the view of self is even more impossible. Only those who are anāgāmins or arhats returning, upon encountering the Buddhadharma in this life, with a little reflection, hearing one key sentence and reflecting and contemplating a little, can realize the fruit, without needing to repeatedly reflect and contemplate each dharma one by one. For one realizing the fruit for the first time, one must repeatedly, carefully, and deeply contemplate, deeply cultivating all seven enlightenment factors, and all must be cultivated to accomplishment, in order to eradicate the view of self. Even for anāgāmins and arhats returning, after encountering the Buddhadharma, they must quickly give rise to these factors before they can realize the fruit.

For one eradicating the view of self for the first time in beginningless kalpas, the arising of these factors may be extremely, extremely slow, lasting a very long time; each factor must be extremely firm and extremely stable before one can enter the next stage. Those who already realized the fruit in past lives and have returned need not be like this — the arising of the seven factors of enlightenment follows one after another very quickly; great arhats like Śāriputra and Maudgalyāyana completed them in an instant, meditative concentration also arose in an instant, and their contemplative practice was accomplished in a single thought, completed in a flash of the mind. Because they fully possessed the seven factors of enlightenment in past lives, whereas in this life we are cultivating for the first time, the time needed is longer. If the seven factors of enlightenment are not accomplished, not cultivated out, or if after being cultivated out they disappear without lasting a period of time, then the view of self cannot be eradicated; if one insists on claiming otherwise, that is false speech. A person who has realized the fruit will certainly show changes in the outward manifestations of body and mind compared to before, because after all there is the initial merit of liberation and its experiential benefit; body and mind will certainly be transformed to some degree.

The Buddha said: 或于内法观法而住，又于外法观法而住，又于内外法观法而住。 When contemplating the dharma of the seven enlightenment factors, it is divided into contemplating the internal seven enlightenment factors, the external seven enlightenment factors, and the internal and external seven enlightenment factors simultaneously. The internal seven enlightenment factors are the seven enlightenment factors cultivated by the relatively hidden manas deep within the mind; the external seven enlightenment factors are the seven enlightenment factors cultivated by the mind consciousness; then one abides in contemplative practice of the internal and external seven enlightenment factors simultaneously. Then one contemplates these dharmas arising, contemplating until the mind abides on the dharma; then one contemplates these dharmas ceasing and abides; at the same time one contemplates the arising and ceasing of these dharmas and abides; in the end there is a single thought in the mind, entirely the thought of the dharma of the seven enlightenment factors. Then one discards even the thought of these dharmas, the mind abiding in a state of nothing whatsoever, abiding in the state of emptiness, emptying out every kind of thought in the mind, the mind depending on nothing — abiding just like this. This is also the equanimity enlightenment factor. After each contemplative practice, one must discard the thoughts and ideas in the mind, abiding in equanimity of mindfulness; finally, even the equanimity of mindfulness is removed — only then is it ultimate.

Thus, the dharma of the seven enlightenment factors is completed; this is called abiding in contemplation of the dharma of the seven enlightenment factors. 

In this sutra, the Buddha divides the seven enlightenment factors into internal seven enlightenment factors and external seven enlightenment factors. The true arising of the seven enlightenment factors deep within the mind refers to the seven enlightenment factors of the manas, while the seven enlightenment factors arising on the surface refer to the seven enlightenment factors at the level of the mind consciousness. The external seven enlightenment factors arisen by the mind consciousness have not actually yet perfumed the internal seven enlightenment factors of the manas, but for the true arising of the seven enlightenment factors, the most essential are still the internal seven enlightenment factors of the manas.

The mindfulness enlightenment factor is divided into the external mindfulness enlightenment factor of the mind consciousness and the internal mindfulness enlightenment factor of the manas. The mind consciousness gives rise to the external mindfulness enlightenment factor, but if the manas is unwilling to be perfumed by the mind consciousness, the manas will still scatter and chase outward in all directions, unwilling to dwell on what the mind consciousness is mindful of. Without the manas's mindfulness enlightenment factor — not being mindful of the dharma principles the mind consciousness is mindful of — the mind consciousness's mindfulness enlightenment factor does not function and will scatter and collapse. Because the manas has not been perfumed, the manas's internal mindfulness enlightenment factor is not accomplished, and the subsequent other factors cannot appear, and one cannot realize the fruit and eradicate the view of self. When the mindfulness enlightenment factor is truly accomplished, there is not only the mind consciousness's external mindfulness enlightenment factor, but also the accomplishment of the manas's internal mindfulness enlightenment factor — both of these are extremely important. Only when the manas's mindfulness enlightenment factor appears can it impel the subsequent factors to appear.

Only if the manas, thought after thought, never departs from the dharma being cultivated can one daily sustain focused reflection on the dharma principles; even while eating and sleeping one is mindful of the dharma, never departing from reflecting on the dharma principles — only such a mindfulness enlightenment factor is ultimate. Therefore, the internal enlightenment factors and external enlightenment factors are each indispensable. For another example, if the manas wants to cultivate the dharma of the Four Noble Truths, He dwells thought after thought on the dharma of the Four Noble Truths, wanting to clarify the dharma of the Four Noble Truths; the mind consciousness must then cooperate with the manas, whether walking, standing, sitting, or lying down, with every thought on the dharma principles of the Four Noble Truths. Because the manas's mental mindfulness is so extremely firm, it draws the mind consciousness to necessarily accord with the manas — this firm mental mindfulness is the manas's internal mindfulness enlightenment factor.

A mindfulness enlightenment factor possessed solely by the mind consciousness will break off because of the manas's chasing after objects everywhere; so the initial accomplishment falls on the mind consciousness. When the mind consciousness's mindfulness enlightenment factor successfully perfumes the manas, the manas's internal mindfulness enlightenment factor can be accomplished; so the true accomplishment still falls on the manas. From the above, it can be known that all dharmas must be perfumed into the manas to be accomplished; without being perfumed into the manas, it is all just study at the level of the mind consciousness, and the dharma principles cannot be realized.

The discrimination-of-dharmas enlightenment factor is divided into the external discrimination-of-dharmas enlightenment factor of the mind consciousness and the internal discrimination-of-dharmas enlightenment factor of the manas. Only when the external discrimination-of-dharmas enlightenment factor first appears and is accomplished can it perfume the manas, and then the internal discrimination-of-dharmas enlightenment factor can appear and be accomplished. The mind consciousness's external discrimination-of-dharmas enlightenment factor is intermittent and does not have decisive effect; when truly choosing the dharma to cultivate, one still hesitates and cannot decide. But when the manas's discrimination-of-dharmas enlightenment factor is accomplished, it can automatically and spontaneously choose the correct Buddhadharma to cultivate, and will not take wrong or deviant paths.

The manas's discrimination-of-dharmas enlightenment factor is its power of judgment, functioning through the manas's mental factor of volition (cetanā). The manas's volitional mental factor is extremely keen and swift. For example, when a sudden major accident occurs, before the mind consciousness's reflection and judgment have arisen, the manas's power of judgment directly operates — dodging or performing other actions to avoid danger — and only after the series of actions is completed does the mind consciousness react. If at this moment one is at a fork in the road deciding which road to take, before the mind consciousness has had time to consider, the manas has already made the judgment according to its volitional mental factor.

For another example, if three or four urgent matters that must be handled occur at the same time, and the mind consciousness is in confusion like tangled hemp with no way to judge, one must rely on the manas's volitional mental factor to judge and take action. The mind consciousness can only cooperate with the manas in the activity; the mind consciousness has no way to consider and judge. But the manas's power of judgment still requires the mind consciousness's continual perfuming in order to have correct judgment regarding most dharmas. Therefore, only when the manas possesses the discrimination-of-dharmas enlightenment factor can we diligently study the dharma; if the manas does not yet possess the discrimination-of-dharmas enlightenment factor, it is not enough for only the mind consciousness to possess it.

The diligence enlightenment factor is divided into the external diligence enlightenment factor of the mind consciousness and the internal diligence enlightenment factor of the manas. In the study of all dharmas, if only the mind consciousness wants to diligently study while the manas deep within does not want to be diligent, then diligent cultivation is impossible and the dharma cannot be cultivated to accomplishment. For example, some people appear on the surface to cultivate very diligently, reading many books and learning much Buddhadharma, but the manas is not interested and does not reflect deeply, not knowing or understanding the dharma studied; then the mind consciousness's study is like glancing at flowers from horseback or a dragonfly skimming the water, while the manas is restless like a monkey and a horse — the result is that nothing is understood. Another example: a student listening to the teacher's lecture knows that not listening attentively means failing the exam; on the surface he seems to be listening attentively, but inwardly he cannot stop thinking of this and that; when reading, he skims ten lines at a glance and cannot remember even by rote memorization; after a class, asked what he learned and what insights he has, the student can answer nothing. Some elementary students who dislike studying are like this: sitting at the desk appearing to listen attentively, but the manas is absent, the mind's thoughts flying who knows where; the teacher's voice goes in the left ear and directly out the right ear, nothing remaining in the manas — the study was in vain.

Diligence on the surface of the mind consciousness, not penetrating to the manas, is external diligence, false diligence. Therefore, any dharma requires the manas's internal diligence to be accomplished; the mind consciousness's external diligence floats unsteadily like duckweed. As long as the manas's internal diligence is accomplished, even if during Chan investigation the mind consciousness converses and drinks tea with others or does other things, it does not affect the manas's internal diligence; the manas naturally remains thought after thought on the Chan investigation without interruption. During Chan investigation or deliberation (manasikāra), the manas can be synchronized with the mind consciousness or not synchronized with it, but when the manas and mind consciousness investigate Chan in synchronization together, it is deeper than the mind consciousness and manas investigating Chan separately. When seated Chan investigation is combined with walking Chan investigation, with the manas and mind consciousness simultaneously focused on one dharma, the reflection is clearer; at this time it is wholehearted — the mind consciousness need not divide attention to other mental objects, and the manas need not receive more information from the mind consciousness. When the manas and mind consciousness are in activity, attention is divided and insufficiently focused, and the reflection is shallower than reflection in stillness. In short, only when the mind consciousness and manas are diligent in synchronization is it true diligence.

The joy enlightenment factor is divided into the external joy enlightenment factor of the mind consciousness and the internal joy enlightenment factor of the manas. First the mind consciousness gives rise to a mind of joy and fondness for the dharma principles, and then this perfumes the manas, causing the manas also to give rise to a mind of joy and fondness for the dharma principles. The mind consciousness's joy enlightenment factor is relatively shallow, vanishing in an instant, not lasting, not firm, and does not bring about changes in body and mind. But the joy arising in the manas is relatively deep and firm, filling the entire body and mind with joy — only then can there be the subsequent tranquility enlightenment factor, with both body and mind tranquil. There is a difference between the mind consciousness's joy and the manas's joy: when the manas is joyful, one beams with smiles, and the expression in the eyes and on the face reveals the manas's joy; the mind consciousness's joy has a somewhat perfunctory and affected quality, not sincere.

The tranquility enlightenment factor is divided into the external enlightenment factor of the mind consciousness and the internal enlightenment factor of the manas. When the mind consciousness subdues the coarse afflictions and hindrance-obstructions, giving rise to tranquility and coolness, and further perfumes the manas, the manas also subdues the coarse afflictions and hindrance-obstructions, causing both body and mind to become tranquil and comfortable; after that, meditative concentration is to be initiated.

The concentration enlightenment factor is divided into the external concentration enlightenment factor of the mind consciousness and the internal concentration enlightenment factor of the manas. After the mind consciousness gives rise to meditative concentration, drawing the manas so that it cannot but be concentrated, then the internal and external concentration enlightenment factors arise. If there is only the mind consciousness's concentration enlightenment factor without the manas's concentration enlightenment factor, then the mind consciousness's concentration enlightenment factor is not lasting, not firm, and will inevitably scatter and perish. When the manas has the concentration enlightenment factor, the mind, thought after thought, is in concentration, without scattering or dullness, with subtle and dense reflection, able to give rise to true wisdom. The concentration enlightenment factor has two aspects: one is being unmoved in the dharma being cultivated, and the other is initiating meditative concentration, entering deeply into concentration, reflecting with focused precision, never departing or abandoning. When the concentration enlightenment factor is maintained until it is relatively firm, the equanimity enlightenment factor can be cultivated out.

The equanimity enlightenment factor is divided into the external equanimity enlightenment factor of the mind consciousness and the internal equanimity enlightenment factor of the manas. After meditative concentration arises, under the moistening of the waters of concentration, the mental activities of the mind consciousness and manas gradually become pure and clarified; stray thoughts are removed, and the thought of the dharma retained in the mind gradually lightens; finally, whatever thought remains in the mind must be discarded — pure and clean, without any obstruction. At first the mind consciousness discards mental thoughts and vitarka-vicāra; then the manas also discards mental thoughts and various views, neither delighting nor loathing, balanced and moderate. The true accomplishment of equanimity of mindfulness is accomplished by the manas: when the manas wants no thought, there is no thought; when the manas is attached, its mental activity may be beyond the mind consciousness's control, and the mind consciousness must even cooperate with the manas to produce thoughts. Only when the manas has discarded the mind of joy, the mind of hatred, and all other mental activities can one enter deeply into the true Dharma and focus on investigation. When the manas attains the purity of equanimity and mindfulness, the six consciousnesses become waveless and calm.

In the end, the mind consciousness and manas, thought after thought, are on the dharma of the seven enlightenment factors; then one excludes even the dharma of the seven enlightenment factors from the mind, abiding in no dharma whatsoever — thus one attains the purity of equanimity and mindfulness. By this method of cultivation, with the mind abiding in no dharma, the manas, like the tathāgatagarbha, clings to no dharma at all, utterly empty — in the end one can ultimately attain buddhahood. Cultivation is the method of using a thorn to pick out a thorn: just like having a thorn in the hand, one uses a needle to pick out the thorn; after the thorn is removed, the needle is no longer useful, and the needle is then discarded as well. Use the Buddhadharma to remove worldly dharmas, use deep dharmas to remove shallow dharmas, use higher dharmas to remove deep dharmas, and finally abandon all dharmas — then it is accomplished.

Studying Buddhism and cultivating is using the Buddhadharma to break sentient beings' ignorance, using deeper dharmas to break deeper ignorance; when all ignorance is broken, there is no further need to cultivate the Buddhadharma — the Buddhadharma can only be used to deliver sentient beings. When the mind consciousness's external equanimity enlightenment factor discards the dharmas in the mind, and the manas's internal equanimity enlightenment factor also discards the dharmas in the mind, the mind is empty; at this time there is no thought whatsoever — the purity of equanimity and mindfulness — and one enters profound meditative absorption (samādhi). When concentration is accomplished, wisdom can be accomplished; contemplating within concentration, one can realize the dharma; subsequent cultivation must successively realize the contemplation of illusion, the mirage contemplation, the dream contemplation, the mirror-image contemplation, and all other profound samādhi states.