Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)
Chapter 5: Contemplating Dharmas and Dwelling Therein
Section 4: Contemplating the Seven Factors of Enlightenment and Dwelling Therein
I. A Brief Introduction to the Seven Factors of Enlightenment
The seven factors of enlightenment are also called the seven enlightenment branches, specifically divided into: the mindfulness factor of enlightenment, the investigation-of-dharmas factor of enlightenment, the diligence factor of enlightenment, the joy factor of enlightenment, the tranquility factor of enlightenment, the meditative concentration (samādhi) factor of enlightenment, and the equanimity factor of enlightenment.
First, the mindfulness factor of enlightenment. Having studied and cultivated a certain dharma, the mind, thought after thought, attends to this dharma, contemplating and practicing contemplative practice (vipaśyanā-caryā) upon it, without admixture—when this happens, the mindfulness factor of enlightenment has arisen.
When one first begins studying the Buddhadharma, one cultivates by attending to a certain dharma, but as one attends to it, the mind's thoughts turn along with sense objects, break off and scatter; the mind no longer holds the dharma in mind, and this dharma no longer manifests—at this time the mindfulness factor of enlightenment has not yet been accomplished. For example, in cultivating the Pure Land recollection of the Buddha (buddhānusmṛti) method, one initially attends to the Buddha's name, but as one attends, it scatters away; the Buddha's name is no longer in the mind, nor is the thought of rebirth—at this time the mindfulness factor of enlightenment is not accomplished. When a certain dharma has been cultivated to a certain degree and the practice becomes continuous and dense, when the mindfulness factor of enlightenment arises, one is mindful of the dharma without forgetting it moment to moment—at this time the mindfulness factor of enlightenment 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's thoughts all engaged in contemplative practice and reflection on the principles of suffering, its origin, cessation, and the path, then the mindfulness factor of enlightenment is accomplished. At first the mind does not hold the Four Noble Truths dharma in mind, has no reflection on it, no contemplative practice, no mindfulness of it; later, when the mind, thought after thought, attends to suffering, its origin, cessation, and the path, then upon encountering conditions and facing objects one immediately recalls: this dharma is suffering, how did suffering arise, how did it accumulate, how should one cultivate the path, how should suffering be extinguished—the mind's thoughts never depart from suffering, its origin, cessation, and the path. At this time the mindfulness factor of enlightenment for the dharma of the Four Noble Truths has been accomplished.
The mindfulness factor of enlightenment is the first among the seven factors of enlightenment. The accomplishment of the mindfulness factor of enlightenment 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 the 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 decisiveness 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, thought after thought, attends to the practice of the bodhisattva's six perfections, one will constantly examine one's own mind—how has one's accumulation of merit been going, how is one's observance of precepts—and upon encountering a violation of 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 be alert: my mind is currently without concentration; I should gather the mind back. When prajñā wisdom is insufficient and one encounters a Buddhist sutra one cannot understand, one should know that one's prajñā wisdom is still insufficient and one should strive to remedy it. When a certain dharma principle is not yet understood and one falls back into worldly states of 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 factor of enlightenment, it dwells in the bodhisattva's six perfections; only when the mindfulness factor of enlightenment is accomplished can one diligently study and cultivate the bodhisattva's six perfections. When the mindfulness factor of enlightenment is accomplished, the mind's thoughts correspond with the dharma, being mindful of the dharma at every moment. When the mind's thoughts do not correspond with the dharma, the mindfulness factor of enlightenment is not accomplished—only half or some portion of it is accomplished. After the mindfulness factor of enlightenment is accomplished, one can be mindful of the Buddhadharma at every moment, actively practicing contemplation and reflection on the Buddhadharma, and only then can one realize the Buddhadharma.
The mindfulness factor of enlightenment is the initial stage of studying the Buddhadharma. Only after the mindfulness factor of enlightenment is accomplished can the subsequent investigation-of-dharmas factor, diligence factor, joy factor, tranquility factor, meditative concentration factor, and equanimity factor be accomplished. Whether or not one has the mindfulness factor of enlightenment, one should know clearly in one's mind. Before the mindfulness factor of enlightenment has arisen, one should clearly know it has not arisen; after it has arisen, one should clearly know it has arisen. If the mindfulness factor of enlightenment has not been cultivated sufficiently, one should quickly strengthen one's cultivation. In cultivation, one should constantly examine what state and what degree one's mind's thoughts are in. Only by paying attention to and understanding oneself can one improve and perfect oneself; if one does not understand oneself, one cannot remedy oneself and cannot perfect what one cultivates.
Cultivating every dharma involves the mindfulness factor of enlightenment, and the mindfulness factor of enlightenment also has differences in levels. For example, in studying the dharma of Consciousness-Only, it is quite normal for the mindfulness factor of enlightenment not to be accomplished, because this belongs to the bodhisattva's wisdom of the varieties of paths; when the power of wisdom is insufficient, it is impossible to accomplish the mindfulness factor of enlightenment regarding Consciousness-Only. But with respect to the dharma we should currently be studying, the mindfulness factor of enlightenment should be cultivated to accomplishment. For instance, for someone who has not yet eradicated the view of self (satkāya-dṛṣṭi-prahāṇa), the mind should constantly hold in mind the content of eradicating the view of self—the five aggregates (pañca-skandha) are empty and without self—with every thought engaged in contemplating the arising and ceasing impermanence of the five aggregates, with the mind's thoughts all corresponding to the principle of eradicating the view of self. At this time the mindfulness factor of enlightenment has arisen; as for whether it is accomplished or perfected, that still requires further examination, until the mindfulness factor of enlightenment is accomplished and perfected.
During the stage of investigating Chan, one should examine whether the mindfulness factor of enlightenment regarding the bodhisattva's six perfections has been accomplished, examine the degree to which prajñā wisdom has been cultivated, whether the mind can attend to the dharma of prajñā, whether upon encountering conditions one can associate them with the emptiness/voidness (śūnyatā) of prajñā, and whether one can recognize that all are dharmas manifested by the eighth consciousness. Or, whenever contacting all dharmas, one should seek out exactly where the eighth consciousness is, constantly holding in mind: how do I see the mind, how do I attain enlightenment, how do I investigate Chan, how do I cultivate concentration—these are the thoughts one should have in one's current study and cultivation, and one should let the mindfulness factor of enlightenment continuously advance. If the mind's thoughts run off to worldly dharmas, it shows the mind's thoughts are not yet firm enough and the mindfulness factor of enlightenment is not yet accomplished; one should further strengthen the power of one's mind's thoughts.
Second, the investigation-of-dharmas factor of enlightenment. The investigation-of-dharmas factor of enlightenment 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 one encounters a dharma corresponding to one's own level of wisdom and has correct discerning power, able to make correct choices, this shows the investigation-of-dharmas factor of enlightenment has arisen and one possesses the dharma-selecting eye.
With the investigation-of-dharmas factor of enlightenment, no matter what dharma one encounters or who teaches it, one has a certain power of discrimination and discernment. Whether the dharma this master 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 dharma-selecting eye to discriminate and discern. 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 choices. Regarding very profound dharmas, temporarily lacking discerning power is normal. Some people have a certain discerning power even for dharmas slightly above their own level, but this discerning power is certainly not very great; though the power of discernment is not strong enough, a rough discrimination suffices, because after all one does not yet have the capacity to make it one's main cultivation.
To know whether one's internal investigation-of-dharmas factor of enlightenment has arisen, one must carefully examine one's own power of discrimination regarding dharmas. After a period of examination, upon confirming that one has a certain power of discrimination, one knows one's internal investigation-of-dharmas factor of enlightenment 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 one's mind, one will know how one should currently study and cultivate, and will not be confused as a tangled mess, directionless, learning whatever dharma one happens to see; rather, one will study and cultivate in proper sequence and steps, methodically. Then one knows one's internal investigation-of-dharmas factor of enlightenment has been cultivated to accomplishment.
Third, the diligence factor of enlightenment. If one lacks the investigation-of-dharmas factor of enlightenment and does not yet possess the dharma-selecting eye, 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. If the direction is chosen wrongly, does not greater diligence take one further from the correct path? Therefore, before the diligence factor of enlightenment arises, one should possess the investigation-of-dharmas factor of enlightenment. Only after choosing the correct path and method of cultivation, or choosing a wise teacher, can one diligently cultivate a certain dharma or diligently cultivate following a certain teacher—this is right effort (samyag-vyāyāma). If the investigation-of-dharmas factor of enlightenment is not perfected and one chooses 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 diligence; whereas with right diligence, each measure of diligence yields a measure of wisdom's accomplishment.
Diligence includes many aspects. For example, in cultivating the bodhisattva path, one must be diligent in generosity/giving/almsgiving (dāna), precept observance, forbearance, and meditative concentration. Any dharma that can lead to seeing the mind and seeing the nature should be diligently cultivated. This is the diligence factor of enlightenment. 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. Only when the manas is diligent can the mind, thought after thought, be on the dharma, diligently cultivating from morning to night.
Fourth, the joy factor of enlightenment. What is the result after a period of diligence? Having correctly grasped the direction of cultivating a certain dharma, one gives rise to a mind of joy and delight; the more one studies, the happier the mind becomes, filled with Dharma-joy, the more one studies the more sense of accomplishment one has, and inwardly one gains a slight merit of liberation. The so-called joy and delight: one is inner joy, and the other is fondness for the dharma—this is the joy factor of enlightenment. If one has cultivated for a long time and the joy factor of enlightenment has never arisen in the mind, it shows the cultivation is not yet effective—either the degree of diligence is insufficient, or the chosen dharma is wrong, or the mindfulness factor of enlightenment is not accomplished. When the dharma is studied correctly, at a certain point the joy factor of enlightenment will certainly arise, with the mind filled with joy and delight, because body and mind have already gained benefit; if no benefit has been gained, the mind of joy and delight will not arise. For example, when 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 factor of enlightenment. After joy arises in the mind, what phenomenon appears? Afflictions will be suppressed, the five hindrances lessen, and then the mind gives rise to the experience of tranquility (praśama)—this is the tranquility factor of enlightenment. This "tranquility" means lofty, excellent, and at rest; both body and mind settle to rest, excellent states appear in the body, and the mind is stable. At this point, the more one cultivates, the more relaxed and at ease the mind feels, the more liberated one feels, the more body and mind relax; if this can be maintained, it shows the tranquility factor of enlightenment is accomplished; if it cannot be maintained, it shows the tranquility factor of enlightenment has regressed.
The tranquility factor of enlightenment is also called the tranquility-and-pliancy factor of enlightenment. Tranquility refers to the mind being very relaxed, peaceful, and at ease, and the body being light and 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 and delighted or relaxed and at ease, the body is light and buoyant; when the body is light and buoyant, the mind is relaxed and pleased. 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 meditative concentration—it cannot be concentration apart from the body, nor apart from the mind; the two complement each other. Meditative concentration can give a person a feeling of tranquility, lightness, and ease. So-called lightness refers to the physical body being light and not heavy, while at the same time the mind is pleasant and comfortable, the mind's 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 the cultivation is not yet effective and not in accord with the Dharma.
When one cultivates to the point where the experience of tranquility appears, one's state in walking, standing, sitting, and lying down differs from before, and the mind's state can be seen from one's 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 clear-eyed person knows at a glance. The Chan masters of the past all had that wisdom-eye; when a disciple investigating Chan one day came walking over with a beaming face, his whole body exuding that aura as if he had attained the Way, the master would know 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—much less being worse than before with heavier afflictions. When one has just seen the mind and seen the nature, just eradicated 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 factor of enlightenment—both body and mind change.
Sixth, the meditative concentration factor of enlightenment. After the tranquility factor of enlightenment is accomplished, meditative concentration will appear. So-called meditative concentration means, first, decisiveness regarding the dharma, and second, body and mind being tranquil and still: the body rests peacefully without restless movement, and the mind can be unified in deep, subtle reflection without scattering, abiding in an unmoving state. So-called concentration means non-scattering—being able to attend to the dharma and enter deeply, unaffected by external disturbance, the mind abiding on the dharma. Only when both kinds of concentration are complete is it full meditative concentration. When one cultivates until preparatory concentration (anāgamya-samādhi) is complete, the mind is relatively settled and focused; when reflecting on dharma meanings, one can quickly settle the mind and enter deeply into the dharma 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 corresponds 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 meditative concentration factor of enlightenment.
At the stage of the tranquility factor there is already preliminary concentration; if the preceding tranquility factor has not been cultivated out, the subsequent concentration factor 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 body's state shows that meditative concentration has already appeared.
Therefore, only after cultivating the joy factor and the tranquility factor can there be the concentration factor; concentration is brought forth by the two factors of joy and tranquility, and before them there are also the diligence factor and the investigation-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 hidden from those who have gone through it; just looking at that state of body and mind, one can see it at a glance—even without saying a word, his countenance, bearing, and expression reveal whether or not he has attained the Dharma. Whether one has the Way can be judged even more readily as soon as one opens one's mouth to speak—it cannot be hidden from clear-eyed people.
Seventh, the equanimity factor of enlightenment. After meditative concentration arises and various miscellaneous thoughts have been subdued, and the wisdom of contemplative practice arises, one relinquishes all dharmas, and only then can the mind abide in the equal state of equanimity—neither suffering nor pleasure, neither joy nor sorrow, plain and even, neither greedily attached nor angry, the mind utterly pure. The "relinquishment" of the equanimity factor of enlightenment means letting go. What was there originally that needed to be relinquished? The mind had joy and delight, greed and anger, coarse initial application and sustained examination (vitarka-vicāra) and reflection, scattering and fluctuation, various incorrect views—these must be relinquished; all dharmas not corresponding with emptiness must be relinquished, and the mind reaches emptiness. Before the second dhyāna there is still vitarka-vicāra and thought, and the mind still has feelings of joy and delight not yet relinquished; at the fourth dhyāna, thought is relinquished and pure—not a single thought remains—which is even more relinquishment, called "relinquishing thought with purity" (upekṣā-smṛti-pariśuddhi).
Having feelings of suffering and pleasure in the mind is scattering; having unceasing thoughts and unceasing recollection and mindfulness in the mind is scattering. When meditative concentration arises, the feeling of suffering is relinquished, the feeling of pleasure is relinquished, coarse vitarka-vicāra is relinquished, scattered thinking is relinquished, the mind's reminiscence of the past is relinquished, dharmas are extinguished, the mind's thoughts become clarified, and the mind becomes pure—both body and mind are empty. This is the equanimity factor of enlightenment. When the seven factors of enlightenment are cultivated to the end, all the mind's inner turbulence and coarseness must be relinquished, and the equanimity factor of enlightenment is accomplished.
Only in such a state can the Buddhadharma being contemplated enter the mind, can reflection become deep and subtle, can the manas, within meditative concentration, engage in focused deliberation (manasikāra/manana) and contemplative practice, and can one eradicate the view of self and realize the fruit. If the mind is constantly disturbed and cannot be pure, one cannot enter deeply into the Buddhadharma, cannot be perfumed, and wisdom cannot arise. When the equanimity factor of enlightenment arises, the mind is calm, like a lake without waves, ripples not arising; only then can the Buddhadharma permeate the inner mind and moisten the field of the mind, so that the sprout of wisdom can grow. If the mind is always full of joy and delight, the power of concentration is insufficient, the mind is rather restless, and contemplative practice is insufficient, the Buddhadharma cannot enter deeply into the mind, and one cannot realize the fruit and open wisdom.
The pure state of mind should be the mind of equanimity. Some Buddhist practitioners, when their recollection of the Buddha reaches a rather good state, see Buddhas and Bodhisattvas appear in concentration and are extremely delighted in mind. If they cannot dissolve this mental state and always delight in the marks of Buddhas and Bodhisattvas, the mind is not pure and one easily enters demonic states. Some people, in the course of cultivation, constantly give rise to sorrow in the mind—sorrow for themselves, sorrow for sentient beings—feeling the whole world is suffering, unbearably so; this is being possessed by the demon of sorrow, and the mind's thoughts are also not pure. Cultivating to the end, both the sorrowful and the joyful states of mind must be entirely relinquished, abiding in a calm, plain, steady, and equal state of mind, and only then can one enter deeply into the Buddhadharma. Abiding in that most correct state of mind, contemplative practice can be accomplished, and thereby one can eradicate the view of self, see the mind, and attain realization.
The seven factors of enlightenment are linked ring upon ring: without the preceding links there are no subsequent links. Only after all these paths 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 these experiences have not all occurred, one cannot eradicate the view of self. If none of the factors of enlightenment has arisen, it is impossible to eradicate the view of self. If one has never been diligent, never given rise to a mind of joy and delight, never experienced tranquility of body and mind, one's recognition of the dharma is not deep enough and contemplative practice cannot be accomplished—especially if one has never practiced contemplation at all, eradicating the view of self is even more impossible. Only those who are anāgāmin or arhat of the fourth fruit returning again, 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 dharma by dharma. Those realizing the fruit for the first time must repeatedly, carefully, and deeply contemplate, deeply cultivating all seven factors of enlightenment and accomplishing them all, in order to eradicate the view of self. Even those who are anāgāmin or arhats returning again, after encountering the Buddhadharma, must quickly give rise to these factors of enlightenment before they can realize the fruit.
For those eradicating the view of self for the first time in beginningless kalpas, the arising of these factors of enlightenment may be extremely, extremely slow, lasting a very long time, and each factor must be extremely firm and stable before entering the next stage. Those returning again who already realized the fruit in previous lives need not be like this: the arising of the seven factors of enlightenment follows one after another very rapidly. Great arhats like Śāriputra and Maudgalyāyana completed them in an instant; meditative concentration also arose instantly; their contemplative practice was accomplished in a single thought, completed in a flash of the mind. Because they had fully possessed the seven factors of enlightenment in previous lives, whereas in this life we are cultivating for the first time and need a longer time. If the seven factors of enlightenment are not accomplished, not cultivated out, or, having been cultivated out, disappear without persisting for 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 great changes in the outward manifestations of body and mind compared with before, because after all there is the initial merit of liberation's benefit, and body and mind will certainly be transformed.
II. The Specific Contemplative Practice of the Seven Factors of Enlightenment
Original text: 复次。诸比丘。比丘即于七觉法。观法而住。然。诸比丘。比丘如何即于七觉法。观法而住耶。于此。诸比丘。比丘或于内念觉支存在者。知于我内念觉支存在。或于内念觉支不存在者。知于我内念觉支不存在。而知未生之念觉支生起。又知已生之念觉支修习成就。
Explanation: Furthermore, O bhikṣus, the bhikṣu should abide contemplating dharmas with respect to the dharma of the seven factors of enlightenment. Now then, O bhikṣus, how does the bhikṣu abide contemplating dharmas with respect to the dharma of the seven factors of enlightenment? Regarding this question, O bhikṣus: if the bhikṣu has cultivated the mindfulness factor of enlightenment in his mind, he should know as it really is that the internal mindfulness factor of enlightenment exists in himself; if he has not cultivated the internal mindfulness factor of enlightenment in his mind, he should also know as it really is that he does not have the internal mindfulness factor of enlightenment. If he had not previously cultivated the internal mindfulness factor of enlightenment but it has now appeared, he should know this as it really is in his mind; and if the internal mindfulness factor of enlightenment has been cultivated to accomplishment, he should also know this as it really is.
The internal mindfulness factor of enlightenment refers to the manas deep within the mind being able to hold the dharma in mind thought after thought, with the perfumed thoughts being relatively deep—not a mindfulness factor of enlightenment that merely floats on the mind consciousness. To know definitively whether the mindfulness factor of enlightenment in one's mind has arisen and been accomplished, one must clearly understand the content and characteristics of the mindfulness factor of enlightenment in order to compare and examine accordingly. The cultivation of the other factors of enlightenment is the same, each divided into the external of the mind consciousness and the internal of the manas.
Original text: 或于内择法觉支存在者。知内择法觉支存在。乃至内择法觉支存在。修习成就。或于内精进觉支存在者。知内精进觉支存在。乃至内精进觉支存在。修习成就。或于内喜觉支存在者。知内喜觉支存在。乃至内喜觉支存在。修习成就。
Explanation: If the bhikṣu has cultivated the investigation-of-dharmas factor of enlightenment in his mind, he should know as it really is that he has the internal investigation-of-dharmas factor of enlightenment; if he has not cultivated the internal investigation-of-dharmas factor of enlightenment in his mind, he should also know as it really is that he does not have it; if he had not previously cultivated the internal investigation-of-dharmas factor of enlightenment but it has now appeared, he should know this as it really is; and if the internal investigation-of-dharmas factor of enlightenment has been cultivated to accomplishment, he should also know this as it really is.
If the bhikṣu has cultivated the internal diligence factor of enlightenment, he should know as it really is that he has the internal diligence factor of enlightenment; if he has not cultivated the internal diligence factor of enlightenment in his mind, he should also know as it really is that he does not have it; if he had not previously cultivated the internal diligence factor of enlightenment but it has now appeared, he should know this as it really is; and if the internal diligence factor of enlightenment has been cultivated to accomplishment, he should also know this as it really is.
If the bhikṣu has cultivated the joy factor of enlightenment in his mind, he should know as it really is that he has the internal joy factor of enlightenment; if he has not cultivated the internal joy factor of enlightenment in his mind, he should also know as it really is that he does not have it; if he had not previously cultivated the internal joy factor of enlightenment but it has now appeared, he should know this as it really is; and if the internal joy factor of enlightenment has been cultivated to accomplishment, he should also know this as it really is.
Original text: 或于内息(轻安)觉支存在者。知内息(轻安)觉支存在。乃至内息(轻安)觉支存在修习成就。或于内定觉支存在者。知内定觉支存在。乃至内定觉支存在修习成就。或于内舍觉支存在者。知于内舍觉支存在。或于内舍觉支不存在者。知于我内舍觉支不存在。而知未生之舍觉支生起。又知已生之舍觉支修习成就。
Explanation: If the bhikṣu has cultivated the internal tranquility factor of enlightenment, he should know as it really is that he has the internal tranquility factor of enlightenment; if he has not cultivated the internal tranquility factor of enlightenment in his mind, he should also know as it really is that he does not have it; if he had not previously cultivated the internal tranquility factor of enlightenment but it has now appeared, he should know this as it really is; and if the internal tranquility factor of enlightenment has been cultivated to accomplishment, he should also know this as it really is.
If the bhikṣu has cultivated the internal meditative concentration factor of enlightenment, he should know as it really is that he has the internal meditative concentration factor of enlightenment; if he has not cultivated the internal meditative concentration factor of enlightenment, he should also know as it really is that he does not have it; if he had not previously cultivated the internal meditative concentration factor of enlightenment but it has now appeared, he should know this as it really is; and if the internal meditative concentration factor of enlightenment has been cultivated to accomplishment, he should also know this as it really is.
If the bhikṣu has cultivated the internal equanimity factor of enlightenment, he should know as it really is that he has the internal equanimity factor of enlightenment; if he has not yet cultivated the internal equanimity factor of enlightenment, he should also know as it really is that he does not have the internal equanimity factor of enlightenment. Moreover, he should simultaneously know that the internal equanimity factor of enlightenment not previously cultivated has now arisen, and he should also know as it really is that the internal equanimity factor of enlightenment that has arisen has been cultivated to accomplishment.
Original text: 如是。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。或于法观生法而住。又于法观灭法而住。又于法观生灭法而住。尚又智识所成。及忆念所成。皆会有法之思念现前。彼当无所依而住。且不执着世间任何物。诸比丘。比丘如是。即于七觉支法。观法而住。
Explanation: Contemplating in this way, the mind either abides in the contemplation of dharmas regarding internal dharmas, or abides in the contemplation of dharmas regarding external dharmas, or abides in the simultaneous contemplation of dharmas regarding both internal and external dharmas. Or the mind abides in the observation of the dharma of the arising of the dharma of the seven factors of enlightenment, or abides in the observation of the dharma of the ceasing of the dharma of the seven factors of enlightenment, or abides in the simultaneous observation of the arising and ceasing of the dharma of the seven factors of enlightenment. Cultivating along in this way, the sixth and seventh consciousnesses both give rise to cognitive wisdom regarding the seven factors of enlightenment, and the mind also continuously recollects the seven factors of enlightenment; thus the mindfulness of the dharma of the seven factors of enlightenment becomes manifest. The bhikṣus should abide without relying on anything, and no longer cling to any object or dharma in the world. O bhikṣus, the bhikṣu should abide thus in the observation of the dharma of the seven factors of enlightenment.
When contemplating the dharma of the seven factors of enlightenment, it is divided into contemplating the internal dharma of the seven factors of enlightenment and the external dharma of the seven factors of enlightenment, as well as simultaneously contemplating both internal and external dharmas of the seven factors of enlightenment. The internal dharma of the seven factors of enlightenment is the seven factors of enlightenment cultivated by the relatively hidden manas deep within the mind; the external seven factors of enlightenment are those cultivated by the mind consciousness. Then one contemplates the arising of the dharma of the seven factors of enlightenment, with the mind's thoughts abiding in contemplating the dharma of arising; afterwards one contemplates the ceasing of the dharma of the seven factors of enlightenment, with the mind abiding in contemplating the dharma of ceasing; then one simultaneously contemplates the dharma of arising and the dharma of ceasing of the dharma of the seven factors of enlightenment, with the mind abiding in observing the dharma of arising and ceasing. Observing to the very end, meditative concentration is complete, the wisdom of observation arises, and the mind is entirely filled with thoughts concerning the dharma of the seven factors of enlightenment; then one relinquishes even these thoughts of the dharmas, and the mind abides in a state of nothing whatsoever, abiding in the state of emptiness, emptying out every kind of thought in the mind, with the mind relying on nothing—not taking the dharma of the seven factors of enlightenment as truly existent, discarding it once used. The bhikṣu should abide thus, and thereby the equanimity factor of enlightenment is accomplished. After each contemplative practice, one must relinquish what the mind holds and thinks, abiding in relinquished thought; finally, even relinquished thought is removed—only then is it ultimate.
Thus, the dharma of the seven factors of enlightenment has been cultivated to completion; this is called contemplating the dharma of the seven factors of enlightenment and dwelling therein.
III. What Are the Internal and External Seven Factors of Enlightenment?
In this sutra, the Buddha divides the seven factors of enlightenment into internal and external seven factors of enlightenment. The seven factors of enlightenment truly arising deep within the mind refer to the seven factors of enlightenment cultivated by the manas, while the seven factors of enlightenment arising on the surface refer to the seven factors of enlightenment at the level of the mind consciousness. The external seven factors of enlightenment arising from the mind consciousness have not actually yet perfumed the internal seven factors of enlightenment of the manas, but what is most essential for truly giving rise to the seven factors of enlightenment is still the internal seven factors of enlightenment of the manas.
The mindfulness factor of enlightenment is divided into the external mindfulness factor of enlightenment of the mind consciousness and the internal mindfulness factor of enlightenment of the manas. The mind consciousness gives rise to the external mindfulness factor of enlightenment, but if the manas is unwilling to be perfumed by the mind consciousness, the manas will still scatter outwardly, grasping in all directions, unwilling to attend to what the mind consciousness is mindful of. When the manas lacks mindfulness and does not hold in mind the dharma meanings the mind consciousness is mindful of, the mind consciousness's mindfulness factor of enlightenment has no decisive effect and will scatter and break apart. Because the manas has not been perfumed and the manas's internal mindfulness factor of enlightenment is not accomplished, the subsequent other factors of enlightenment cannot appear, and the view of self cannot be eradicated. When the mindfulness factor of enlightenment is truly accomplished, there is not only the external mindfulness factor of enlightenment of the mind consciousness but also the accomplishment of the internal mindfulness factor of enlightenment of the manas—both of these dharmas are extremely important. Only when the manas's mindfulness factor of enlightenment appears and is accomplished can it impel the subsequent factors of enlightenment to appear.
Only if the manas, thought after thought, never departs from the dharma being cultivated can one continuously focus and reflect on dharma meanings every day—even while eating and sleeping, holding the dharma in mind and never departing from reflecting on dharma meanings. Only such a mindfulness factor of enlightenment is ultimate; therefore, neither the internal nor the external factor of enlightenment can be lacking. For another example, if the manas wants to cultivate the dharma of the Four Noble Truths, He will, thought after thought, attend to the dharma of the Four Noble Truths, wanting to clarify it, and the mind consciousness must cooperate with the manas so that, whether walking, standing, sitting, or lying down, every thought is on the dharma meanings of the Four Noble Truths. Because the manas's thoughts are so extremely firm, they draw the mind consciousness to necessarily comply with the manas—this firm thought is the manas's internal mindfulness factor of enlightenment.
A mindfulness factor of enlightenment possessed solely by the mind consciousness will break off due to the manas's grasping everywhere. Therefore, the initial accomplishment falls on the mind consciousness; when the mind consciousness's mindfulness factor of enlightenment successfully perfumes the manas, the manas's internal mindfulness factor of enlightenment can be accomplished, and the true accomplishment still falls on the manas. From the above, it can be seen that all dharmas must be perfumed into the manas to be accomplished; without perfuming the manas, it is all study and cultivation at the level of the mind consciousness, and the dharma principle cannot be realized.
The investigation-of-dharmas factor of enlightenment is divided into the external investigation-of-dharmas factor of enlightenment of the mind consciousness and the internal investigation-of-dharmas factor of enlightenment of the manas. Only when the external investigation-of-dharmas factor of enlightenment appears and is accomplished first can it perfume the manas, and then the internal investigation-of-dharmas factor of enlightenment can appear and be accomplished. The mind consciousness's external investigation-of-dharmas factor of enlightenment is intermittent and has no decisive effect; when truly choosing the dharma to cultivate, one still hesitates. But when the manas's investigation-of-dharmas factor of enlightenment is accomplished, it can automatically and spontaneously choose the correct Buddhadharma to study and cultivate, and will not take wrong or deviant paths.
The manas's investigation-of-dharmas factor of enlightenment is its discerning capacity, functioning through the manas's mental factor of volition (cetanā). The manas's volition mental factor is extremely keen and swift. For example, when a sudden major accident occurs, before the mind consciousness's reflective discernment has arisen, the manas's discerning capacity directly operates—dodging or performing other actions to avoid danger—and only after the series of actions is complete does the mind consciousness react. If at that moment one is at a fork in the road choosing which path to take, before the mind consciousness has had time to consider, the manas has already made the choice according to its own volition mental factor.
For another example, when three or four urgent matters that must be handled occur at the same time, and the mind consciousness is in disarray with no way to choose, one must rely on the manas's intuition to make the choice and take action; the mind consciousness can only cooperate with the manas in the activity, with no way to consider or choose anything. But the manas's discerning capacity still requires continuous perfuming by the mind consciousness in order to have correct discernment in most dharmas. Therefore, only when the manas possesses the investigation-of-dharmas factor of enlightenment can we truly diligently study the dharma; if the manas does not yet possess the investigation-of-dharmas factor of enlightenment, it is not enough for only the mind consciousness to possess it.
The diligence factor of enlightenment is divided into the external diligence factor of enlightenment of the mind consciousness and the internal diligence factor of enlightenment of the manas. In the study and cultivation of all dharmas, if only the mind consciousness wants to cultivate diligently 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, though appearing on the surface to cultivate very diligently, having read many books and studied much Buddhadharma, have a manas that is not interested and does not reflect deeply, not knowing or understanding the dharma studied; then the mind consciousness's cultivation is like viewing flowers from horseback or a dragonfly skimming the water, while the manas is restless as a monkey and a horse—the result is that nothing is understood.
For another example, a student listening to the teacher's lecture knows that if he does not listen attentively he will fail the exam; on the surface he seems to be listening carefully to the teacher, 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, if you ask the student what he learned and what insights he has, he cannot answer anything. Some elementary students who dislike studying are like this: sitting at the desk appearing to listen attentively, but the manas is absent-minded, the thoughts flying who knows where; the teacher's voice goes in the left ear and straight out the right ear, leaving nothing in the manas—the studying is in vain.
Diligence on the surface of the mind consciousness, not penetrating to the manas, is external diligence, false diligence. Therefore, every dharma requires the manas's internal diligence to be accomplished; the mind consciousness's external diligence drifts 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 holds Chan investigation in mind thought after thought without interruption. During Chan investigation or deliberation (manasikāra/manana), the manas can be synchronized with the mind consciousness or not synchronized with it, but when the manas and the mind consciousness investigate Chan together in synchronization, it is deeper and more ultimate than the mind consciousness investigating alone. When seated Chan investigation is combined with walking Chan investigation, and the manas and the mind consciousness simultaneously focus on one dharma, the reflection is clearer; at this time it is wholehearted—the mind consciousness need not divide attention to other mental sense-objects, and the manas need not receive more information from the mind consciousness. When the manas and mind consciousness in the midst of activity divide their attention greatly and are insufficiently focused, the reflection is somewhat shallower than reflection in stillness. In short, only when the mind consciousness and the manas are diligent in synchronization is it true diligence.
The joy factor of enlightenment is divided into the external joy factor of enlightenment of the mind consciousness and the internal joy factor of enlightenment of the manas. First the mind consciousness gives rise to a mind of joy and fondness for the dharma meanings, and then this perfumes the manas, causing the manas also to give rise to a mind of joy and fondness for the dharma meanings. The mind consciousness's joy factor of enlightenment is relatively shallow, vanishing in an instant, not lasting, not firm, and does not bring about changes in body and mind. But the joy and delight arising in the manas is relatively deep and firm, filling the entire body and mind with joy and delight; only then can the subsequent tranquility factor of enlightenment appear, with both body and mind in tranquility. There is a difference between the mind consciousness's joy and the manas's joy: when the manas is joyful, it is relatively deep and cannot be suppressed; 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 factor of enlightenment is divided into the external tranquility factor of enlightenment of the mind consciousness and the internal tranquility factor of enlightenment of the manas. When the mind consciousness subdues coarse afflictions and hindrance-obstructions, giving rise to tranquility and coolness, and further perfumes the manas, the manas also subdues coarse afflictions and hindrance-obstructions, causing both body and mind to become tranquil and comfortable; afterwards, meditative concentration is to be initiated.
The meditative concentration factor of enlightenment is divided into the external meditative concentration factor of enlightenment of the mind consciousness and the internal meditative concentration factor of enlightenment of the manas. After the mind consciousness gives rise to meditative concentration, it draws the manas so that it cannot but become concentrated; thus the internal and external meditative concentration factors of enlightenment arise. If there is only the mind consciousness's meditative concentration factor of enlightenment without the manas's meditative concentration factor of enlightenment, then the mind consciousness's meditative concentration factor of enlightenment will not last and is not firm, and will inevitably scatter and perish. When the manas has the meditative concentration factor of enlightenment, its thoughts, moment after moment, are within concentration, without scattering or dullness, with subtle and meticulous reflection, able to give rise to true wisdom. The meditative concentration factor of enlightenment has two aspects: first, being unmoved in concentration upon the dharma being cultivated; second, initiating meditative concentration, entering deeply into concentration, reflecting with single-minded precision, never departing or abandoning. When the meditative concentration factor of enlightenment is maintained until it is relatively firm, the equanimity factor of enlightenment can be cultivated out.
The equanimity factor of enlightenment is divided into the external equanimity factor of enlightenment of the mind consciousness and the internal equanimity factor of enlightenment of the manas. After meditative concentration arises, under the nourishment of the waters of concentration, the mind's thoughts of the mind consciousness and the manas gradually become pure and clarified; miscellaneous thoughts are removed, and the thoughts of dharma retained in the mind gradually lighten; finally, whatever thoughts remain in the mind must all be relinquished, utterly pure, without any obstruction. Initially, the mind consciousness relinquishes the mind's thoughts and vitarka-vicāra; subsequently, the manas also relinquishes its thoughts and various views, neither delighting nor loathing, moderate and balanced. The true accomplishment of relinquished thought is accomplished by the manas: when the manas wants no-thought, there is no-thought; when the manas is attached, its thoughts may be beyond the mind consciousness's control, and the mind consciousness must moreover produce thoughts in cooperation with the manas. Only when the manas has relinquished the mind of joy and delight, the mind of hatred, and all other mental activities can one enter deeply into the true Dharma and devote oneself to investigation. When the manas's thought is relinquished and pure, the six consciousnesses become waveless and calm.
In the end, when the mind consciousness and the manas, thought after thought, are on the dharma of the seven factors of enlightenment, one then excludes even the dharma of the seven factors of enlightenment from the mind, abiding in no dharma whatsoever—thus thought is relinquished and pure. By this method of cultivation, with the mind abiding in no dharma, the manas, like the tathāgatagarbha, clings to no dharma whatsoever, utterly empty; in the end one can ultimately attain buddhahood. Cultivation uses the method of using something to expel something: it is 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 one relinquishes the needle as well. Use the Buddhadharma to remove worldly dharmas, use deep dharmas to remove shallow dharmas, use still higher dharmas to remove deep dharmas, and finally relinquish all dharmas—then it is accomplished.
Studying and cultivating Buddhism means 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 is only for delivering sentient beings. When the mind consciousness's external equanimity factor of enlightenment relinquishes the dharmas in the mind, and the manas's internal equanimity factor of enlightenment also relinquishes the dharmas in the mind, the mind is empty; at this time there are no thoughts whatsoever—thought relinquished and pure—and one enters profound meditative absorption (samādhi). When concentration is accomplished, wisdom can be accomplished; contemplating within concentration, one can realize the dharma. The subsequent cultivation must successively realize the contemplation of illusoriness, the contemplation of mirage, the contemplation of dream, the contemplation of mirror images, and all other such profound samādhi states.
