English
or for enlightenment, a factor, bojjhaṅga. This is what is said: that collection of qualities, which, arising at the moment of the supramundane path, is the opponent of many disturbances, such as sinking, distraction, lack of resolve, exertion, attachment to pleasure, attachment to mortification, and clinging to annihilation and eternalism. Because the noble disciple awakens through that collection of qualities, known as mindfulness, investigation of phenomena, energy, joy, tranquility, concentration, and equanimity, therefore it is called enlightenment. He awakens, rises from the sleep of defilements, or penetrates the four noble truths, or realizes Nibbāna itself. A factor of that enlightenment, known as a collection of qualities, is also a bojjhaṅga, like the factors of jhāna and the factors of the path. But because the noble disciple awakens through that collection of qualities of the kind described above, therefore he is called enlightenment. A factor of that enlightenment is also a bojjhaṅga, like the factors of the chariot and the factors of the army. Therefore, the commentary teachers said, "A factor of the person who awakens is also a bojjhaṅga." Moreover, "In what sense are they bojjhaṅgas? They lead to enlightenment, therefore bojjhaṅgas. They awaken, therefore bojjhaṅgas. They awaken along with, therefore bojjhaṅgas. They awaken against, therefore bojjhaṅgas. They awaken completely, therefore bojjhaṅgas." The meaning of bojjhaṅga should be understood by this method of discrimination. In "mindfulness sambojjhaṅga," and so on, the excellent and beautiful bojjhaṅga is sambojjhaṅga. Mindfulness itself is sambojjhaṅga, mindfulness sambojjhaṅga. There, mindfulness sambojjhaṅga has the characteristic of attending, The characteristic of investigation is the Dhamma-vicaya Sambojjhanga, The characteristic of exertion is the Viriya Sambojjhanga, The characteristic of pervading is the Pīti Sambojjhanga, The characteristic of calming is the Passaddhi Sambojjhanga, The characteristic of non-distraction is the Samādhi Sambojjhanga, The characteristic of equanimity is the Upekkhā Sambojjhanga. Among these, "I declare mindfulness, monks, to be useful in all things," Because of its helpfulness to all the factors of enlightenment, mindfulness is mentioned first. Thereafter, "So, abiding mindfully in that way, he investigates that Dhamma with wisdom," In this manner, the order of arrangement is as it has come in the Pāli text. But why are just these seven mentioned, neither fewer nor more? Because of being opposed to dullness and restlessness, and because of being useful in all things. Here, three factors of enlightenment are opposed to dullness, as he said: "Monks, at whatever time the mind is dull, That is the time for cultivating the Dhamma-vicaya Sambojjhanga, That is the time for cultivating the Viriya Sambojjhanga, That is the time for cultivating the Pīti Sambojjhanga." Three are opposed to restlessness, as he said: "Monks, at whatever time the mind is restless, That is the time for cultivating the Passaddhi Sambojjhanga, That is the time for cultivating the Samādhi Sambojjhanga, That is the time for cultivating the Upekkhā Sambojjhaṅga." One here, like salt for seasoning in all dishes, And like an all-purpose minister in all royal affairs, Is desirable in all factors of enlightenment, therefore useful in all things, as he said: "I declare mindfulness, monks, to be useful in all things." "Useful in all things" is also a reading. The meaning is that both are desirable in all things. Thus, it should be understood that just seven are mentioned because of being opposed to dullness and restlessness, and because of being useful in all things. 467. Now, to show their distinct functions in a single object, according to their respective tasks, "There, what is the mindfulness factor of enlightenment?" and so on. Here begins. Therein, "here, a bhikkhu" means a bhikkhu in this Dispensation. "Is mindful" means, like one is wise with wisdom, famous with fame, wealthy with wealth, so one is mindful with mindfulness, meaning he is endowed with mindfulness. "Supreme" means excellent; for it is called supreme as it accords with the ultimate truth of Nibbana and the path, excellent, best. "With supreme discernment" means discernment is called wisdom; it means with mindfulness and discernment. But why is wisdom included in this receptacle of mindfulness? To show the power of mindfulness. For mindfulness arises both with and without wisdom, arising with wisdom it is powerful, arising without it is weak. Therefore, to show its power, wisdom is included. Just as two royal ministers might stand in two directions; of those, one might stand holding the prince, the other alone by his own nature; of those, the one standing holding the prince is powerful with his own power and with the power of the prince; the one standing by his own nature is not of equal power to him; even so, mindfulness arising with wisdom is like the minister standing holding the prince, mindfulness arising without wisdom is like the one standing by his own nature. Therein, just as the one standing holding the prince is powerful with his own power and with the power of the prince, even so, mindfulness arising with wisdom is powerful; just as the one standing by his own nature is not of equal power to him, even so, mindfulness arising without wisdom is weak; therefore, wisdom is included to show its power. "Long done" means a duty long done by oneself or another, or a kasina circle, or kasina preparation. "Long spoken" means much spoken by oneself or another with speech, either a Dhamma talk or a decision on a meditation subject while standing at the head of a duty, or just a Dhamma talk while standing at the head of the bases of deliverance. "Recalls" means having aroused that bodily intimation and verbal intimation, he causes it to proceed. The element of form, 'Thus it arises, thus it ceases,' is remembered. Remembered again and again, it is repeatedly remembered. This is called mindfulness as a factor of enlightenment. This mindfulness, thus arisen, is the arouser of the remaining enlightenment factors, associated with insight. This mindfulness is called the mindfulness enlightenment factor. So, abiding mindful in that way, that bhikkhu, abiding mindful with mindfulness arisen in that manner. That Dhamma, that long-practiced, long-spoken Dhamma, the kind of Dhamma described earlier. Investigates with wisdom, investigates with wisdom, 'Impermanent, suffering, not-self.' He explores, 'Impermanent, suffering, not-self,' causing wisdom to move there, he explores. He undertakes thorough investigation, he undertakes observation, investigation. This is called, this kind of insight-wisdom that arouses the enlightenment factors is called the investigation-of-Dhamma enlightenment factor. For him, that Dhamma, for that bhikkhu, that kind of Dhamma described earlier. Is aroused, is complete, uplifted. Not sluggish, not sluggish precisely because it is aroused. This is called, this energy associated with insight that arouses the enlightenment factors is called the energy enlightenment factor. Without sensual pleasure, without sensual pleasures, worldly pleasures, round pleasures, without them, pure. This is called, this joy associated with insight that arouses the enlightenment factors is called the joy enlightenment factor. Of one with a joyful mind, of one whose mind is associated with joy. The body is calmed, the mental body, reckoned as the three aggregates, is calmed by the stilling of defilements and distress. And the mind, the aggregate of consciousness, is likewise calmed. This is called, this tranquility associated with insight that arouses the enlightenment factors is called the tranquility enlightenment factor. Of one with a tranquil body, happy, of one who is happy with the happiness arisen from a tranquil body. Is concentrated, is rightly fixed, becoming unwavering, it is established on the object, it is as if it has attained absorption. This is called, this Concentration of mind, associated with insight that arouses the enlightenment factors, is called the concentration enlightenment factor. Thus, "so concentrated" means concentrated with a concentration like that attained by absorption. "He thoroughly watches" means he thoroughly watches; he watches without being preoccupied with the abandonment or increase of those things. "This is called" means this middle way, which is the means of establishing the state of non-sluggishness and non-excess of the six enlightenment factors, is called the equanimity enlightenment factor. What is said by this? The enlightenment factors, which are the preliminary insight with diverse flavors and characteristics, unprecedented and ultimate, in a single moment of consciousness, are said. The first method. 468-469. Now, to show the second method by which the seven enlightenment factors become fourteen, he says again, beginning with "again, seven enlightenment factors." Here is the word-by-word explanation: "Mindfulness of phenomena internally" means mindfulness that arises in one who is perceiving internal aggregates. "Mindfulness of phenomena externally" means mindfulness that arises in one who is perceiving external aggregates. "Whatever" means whatever. "That also" means that also. "For full knowledge" means for the purpose of fully knowing knowable things. "For enlightenment" means enlightenment is called the path; the meaning is for the sake of the path. "For Nibbāna" means craving is called vāna; since that is not there, it is Nibbāna, for that purpose, for the realization of the unconditioned deathless element, is the meaning. The same method applies to the investigation of phenomena enlightenment factor. "Bodily energy" means the energy that arises in one who is undertaking walking meditation.