The Practice of the Seven Factors of Enlightenment (satta-bojjhaṅga)

The key to attaining realization 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 individuals, there is still a certain difficulty in actual practice and realization. When the conditions ripen in the future, through hands-on communal practice, these can be perfected, and then there will be a certain assurance of attaining realization. The process of cultivation is also the process of the four applications of vehemence (nirvedha-bhāgīya)—heat, summit, acquiescence, and the foremost worldly dharma—four stages that are a process of inner processing built upon the foundation of textual theory. During this processing, the mind will inevitably undergo corresponding changes gradually: this is the process by which the contemplative practice (vipaśyanā-caryā) of the Dharma's meaning gradually resonates with the manas, and the manas gradually receives and accepts it. Of course, first the mind consciousness receives and accepts it, giving rise to determination (adhimokṣa), and then transmits it to the manas, allowing the manas to receive and accept it. After the manas has received and accepted it, 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 appears can great wisdom cast off the dharmic marks of the five aggregates of body and mind, and thereby realize the Dharma, becoming foremost in the world—a stream-enterer (Srotaāpanna). If body and mind have not changed or transformed, and the seven factors of enlightenment have not been accomplished, it is impossible to eliminate self-view and attain realization.

The heat sign: through textual theory, one personally deliberates and engages in contemplative practice, and the heat sign arises within the mind—like sparks being struck. The mind has some degree of assent to the correct theory, has gained an initial cognition, has developed interest, and wants to probe deeper into its implications.

Summit: one's cognition 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 pinnacle of cognition of the five aggregates. At this point it is entirely the cognition 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 cognition of the emptiness of the five aggregates. This is a stage where one may advance or retreat.

At this stage, some people's minds will have fierce resistance, with restless and unsettled thoughts and emotional ups and downs. Some will be extremely distressed, perhaps inexplicably irritable and low-spirited. After passing through this stage, the emotions will return to normal and enter the next stage: not only does the mind consciousness acquiesce in emptiness, but the manas also acquiesces. One will then continue to probe and investigate: why exactly are the five aggregates empty and unreal?

The third stage is acquiescence. Acquiescence means abiding—abiding in the meaning of emptiness, accepting the impermanent nature of the five aggregates, but it is not yet true realization. Because the evidence is still insufficient and the mind's deliberation 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 observe the substance of the five aggregates of body and mind through direct perception/valid direct cognition. At this time, the feelings of body and mind become increasingly tranquil and 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 relinquishment, for there is no factor of enlightenment of relinquishment within the mind.

When the factor of enlightenment of relinquishment is accomplished, one relinquishes the notions and thoughts of self within the mind, and the mind is empty. The concept of the five aggregates being empty and impermanent 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 foremost worldly dharma, is accomplished: self-view is eliminated, and the first fruit is attained.

During the process of contemplative practice, body and mind will constantly undergo changes. Why must changes arise? Because through the mind consciousness's determination (adhimokṣa), the manas gradually gains a certain understanding that conflicts with previous notions, gradually overturning previous cognition. When the manas discovers a new continent, it will prompt corresponding changes and reactions in body and mind. Therefore, the elimination of self-view and the realization that the five aggregates are without self must be realized by the manas.

The phenomenon of awakened clarity that appears after the elimination of self-view, 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 cause body and mind to react, cannot make body and mind experience the feelings of tranquility and joy. Therefore, the elimination of self-view must be the manas eliminating self-view; the mind consciousness's self-view, of course, was eliminated long before.

If no phenomenon of tranquility, joy, or awakened clarity appears, yet one still believes the five aggregates are without self, this is the mind consciousness eliminating self-view, which has not yet penetrated into the depths of the manas's mind. When the manas first cognizes this principle, phenomena of resistance and irritability will appear, manifesting with varying degrees of intensity. Those whose faculties (indriya) from past lives are 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 arise.

What is called actual practice? This is actual practice. Without these stages and processes, it cannot be said that self-view has truly been eliminated. After self-view is truly eliminated, body and mind must transform, mental conduct must change, noble nature must appear, and the mind must be empty. How could there still be such severe afflictions? How could there still be so many chaotic manifestations? 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, so many unwholesome deeds could not possibly appear.