The Cultivation of the Seven Factors of Enlightenment

The key to attaining realization of the fruits in the Small Vehicle is the cultivation of the seven factors of enlightenment. The seven factors of enlightenment have already been discussed in general terms; for individual practice and personal realization there are still certain difficulties. Only when conditions ripen in the future, through actual group practice together, can these be perfected, and then there will be a certain assurance of attaining the fruits. The process of cultivation is also the process of the four aids (nirvedha-bhāgīya): the four stages of warmth (ūṣma-gata), summit (mūrdhan), patience (kṣānti), and the highest worldly dharma (laukikāgra-dharma) are processes of inner refinement carried out on the basis of written theory. During this process of refinement, corresponding changes will certainly arise gradually in the mind; this is the process by which the contemplative practice (vipaśyanā-caryā) of the Dharma principles gradually becomes resonant with the manas within, and the manas gradually receives and accepts them. Of course, first the mind consciousness receives and accepts them, giving rise to determination (adhimokṣa), and then transmits them to the manas, letting the manas receive and accept them. After the manas has received and accepted them, body and mind will gradually transform, and the seven factors of enlightenment will appear one by one. Only after the factor of enlightenment of meditative concentration (samādhi) appears can great wisdom cast off the dharmic marks of the five aggregates of body and mind, and then realize the Dharma, becoming the highest in the world—a person of the first fruit, a srotāpanna. If body and mind have not changed or transformed, and the seven factors of enlightenment have not been accomplished, it is impossible to eradicate the view of self (satkāya-dṛṣṭi-prahāṇa) and attain the fruits.

The mark of warmth: through written theory, one personally deliberates and engages in contemplative practice, and the mark of warmth appears within the mind—just like sparks being struck, the mind somewhat assents to the correct theory, has an initial recognition, has interest, and wants to explore its meaning more deeply.

Summit: one's recognition of the theory reaches a certain degree, a certain height, understanding and comprehending the emptiness of the five aggregates of body and mind, reaching the peak of recognition of the five aggregates. At this point it is entirely the recognition and determination (adhimokṣa) of the mind consciousness, and has not yet reached the manas; therefore the mind still has agitation and cannot yet rest securely in the recognition of the emptiness of the five aggregates—it is at a stage where one can advance or regress.

At this stage, some people's minds will have fierce resistance, with restless and unsettled thoughts and fluctuating emotions. Some people will be extremely distressed, perhaps inexplicably irritable and low in spirits. After passing through this stage, the emotions will return to normal and enter the next stage: not only does the mind consciousness patiently endure emptiness, but the manas also patiently accepts it. Then one will continue to investigate deeply, exploring exactly why the five aggregates are empty and unreal.

The third stage is patience. Patience means resting securely—resting securely in the meaning of emptiness, accepting the impermanence of the five aggregates—but it is not yet true realization. Because the evidence is still insufficient and the mind's deliberation (manasikāra) is still inadequate, one cannot truly confirm this principle; the mind is merely no longer agitated and has become relatively settled. One is also striving to find evidence, striving to directly perceive the substance of the five aggregates of body and mind. At this time the feelings of body and mind become increasingly tranquil and light, increasingly joyful, meditative concentration becomes better and better, wisdom becomes deeper, subtler, and more acute, and the thought of emptiness becomes more and more firm—but one still cannot abide in equanimity, for there is no factor of enlightenment of equanimity within the mind.

When the factor of enlightenment of equanimity is accomplished, one casts off the notions and thoughts of "I" within the mind; the mind is empty, and the concept of the emptiness and impermanence of the five aggregates has been firmly established, the evidence is sufficient, and the mind completely assents to and confirms that the five aggregates are empty and without self. The fourth stage, the highest worldly dharma, is accomplished; the view of self is eradicated, and the first fruit is attained.

During the process of contemplative practice, body and mind will constantly undergo changes. Why should changes arise? Because through the mind consciousness's determination (adhimokṣa), the manas gradually gains a certain understanding that contradicts its former notions, gradually overturning its former recognition. When the manas discovers a new continent, it will prompt corresponding changes and reactions in body and mind. Therefore, eradicating the view of self and realizing the non-self of the five aggregates must certainly be realized by the manas.

The phenomena of awakened clarity that appear after eradicating the view of self, and the phenomena of tranquility and joy arising in body and mind, are brought about by the manas—they are the manas's reactions upon body and mind. The mind consciousness cannot make body and mind react, cannot make body and mind experience the feelings of tranquility and joy. Therefore, in eradicating the view of self, it must be the manas that eradicates the view of self; the mind consciousness's view of self, of course, was eradicated long before.

If no phenomena of tranquility, joy, or awakened clarity appear, yet one still holds that the five aggregates are without self, this is the mind consciousness eradicating the view of self, which has not yet penetrated into the depths of the manas's mind. When the manas first recognizes this principle, phenomena of resistance and irritability will appear, manifesting with varying degrees of intensity. Those whose faculties (indriya) from past lives were relatively good, who have engaged in contemplative practice on the five aggregates, will not have these irritable emotions, will not resist, and will directly have a joyful state of mind appear.

What is called actual practice? This is actual practice. Without these stages and processes, one cannot claim to have truly eradicated the view of self. After truly eradicating the view of self, body and mind will certainly transform, mental conduct will certainly change, sagely nature will certainly appear, and the mind will certainly be empty. How could one still have such severe afflictions? How could so many chaotic phenomena still appear? Impossible. When the mind is empty, one no longer wishes to engage in superfluous activities, and there is an initial resonance with non-action—how could so many chaotic affairs occur? Moreover, that so many evil deeds could appear is utterly impossible.