1(a). The Meaning of Bojjhaṅga (factors of enlightenment)

The Pāli word Bojjhaṅga is a combination of two words, Bodhi and aṅga. ‘Bodhi’ means ‘enlightenment’, ‘awakening’, to have insight concerned with the realization of the four noble truths, namely, the noble truth of suffering (dukkha-saccā); the noble truth of the origin of suffering (dukkhasamudaya-saccā); the noble truth of the cessation of suffering (dukkhunirodha-saccā); and the noble truth of the path leading to the cessation of suffering (dukkhanirodha-gāminīpaṭipadā-ariya-saccā), but, it also means the thorough knowledge of dhammas, the knowledge of the objects of meditation, which are nāma (mind) and rūpa (matter). The Pāli word aṅga means factor or limb or part. Here it stands for ‘factor’. Therefore, bojjhaṅga means the ‘factors of enlightenment, or factors for insight, wisdom.

“They lead to enlightenment, bhikkhu; therefore they are called factors of enlightenment.”

The factors of enlightenment can be likened to the sap that runs through the tree of enlightenment, nourishing all parts of it. The intention behind the Buddha’s presentation of the scheme of enlightenment factors is to train the disciple to arouse these factors purposely, through the exercise of one of the four predominant features (adhipati)—the will (chanda), the mind (citta), the exertion (vīriya) and the wisdom (vīmaṃsa). When these factors are strengthened and their functions are harmoniously integrated, their inherent potentials are actualized and gradually rise up to the degree of intensity needed to shatter the fetters by which one is kept in bondage to suffering. Hence, the Buddha emphasized over and over again on the idea that one “develops and cultivates” (bhāveti bahulīkaroti) the factors of enlightenment.^[1] With sati as its initial cause and foundation, the seven mental factors form a causally related sequence, the dynamics of which can be understood in practical context as follows.

Well established mindfulness paves the way to the development of investigation of Dhamma. The development of investigation of Dhamma in turn arouses the enlightenment factor of energy. The energy again leads to the arising of rapture. The progression of the enlightenment factors then leads from rapture, via tranquility, to concentration which culminates with the equanimity. This perfect state of mental balance as the consummation of the enlightenment factors constitutes the climax of the insight knowledge, in which equanimity is regard to all conditioned phenomena (saṅkhārupekkhā-ñāṇa) marks the culmination of the series.^[2] This echoes the causal sequence described in the chapter three, which is found elsewhere in the discourses. As each subsequent factor arises, those already arisen do not disappear but remain alongside it as its adjuncts (though rapture inevitably subsides as concentration deepens). Thus, at the mature stage of development, all seven factors are present simultaneously in varying degrees, each making its own distinctive contribution towards liberation knowledge.

In fact, the enlightenment factors exist together in each mindmoment in the practice of insight meditation. In the strictest sense, the enlightenment factors are transcendent since they become fully operative only as one reaches the point of enlightenment. As the commentarial explanation of terms suggests, this description best fits the bojjhaṅgas only in the advanced stages of insight and at the level of the supramundane path, then the bojjhaṅgas are actively eliminating the defilements and leaning towards the realization of nibbāna. It is only then that they can actually be described as leading to enlightenment. The discourse, however, indicate that the seven enlightenment factors can function in the development of preparatory of mundane level as well. In other words, they are to be developed if mundane concentration is to be attained. Several passages in the Pāli text demonstrate that the enlightenment factors can function on the level of mundane jhāna in addition to the level at the threshold of enlightenment. Earlier their function is merely preparatory.

The seven enlightenment factors play such a central role in the practice of meditation that one cannot neglect to treat them in an ordinary way. The spiral loop of the factor of enlightenment continually feeds back on itself, as the factor of equanimity allows the factors of mindfulness and investigation of Dhammas to gauge the success of the practice and call for adjustments where needed. According to a stock description in discourses, the enlightenment factors are to be developed successively as “dependent on seclusion, dispassion, cessation, until they finally ripen in release”. This is precisely because “have as its final goal the removal of lust, the removal of hatred, the removal of delusion.”^[3]

The transcendent dimension of the enlightenment factors is signaled by a phrase occasionally tagged on to the well-known formula:

“vast, elated, measureless, without is will”

(vipulaṃ mahaggataṃ appamānaṃ abyapajjhaṃ).^[4]

So described, the enlightenment factors are said to be enabling one to abandon craving, kamma and thus to penetrate and destroy the whole mass of suffering. Their use in this context signifies that the development the enlightenment factor is directed to nibbāna as its goal during the preparatory stages of the path, and as its object with the attainment of the supramundane paths.

Commentary to Majjhima Nikāya explains that the word vossagga, rendered as “relinquishment” of “release,” has the two meanings of “giving up” (pariccāga), i.e., the abandonment of defilements, and “entering into” (pakkhandana), i.e., culmination in nibbāna. On the mundane level, they play a role in the practice of jhāna. As they develop and reach transcendence, they bring the mind to “the state of aloofness of no-identification” (atammayatā) which is the threshold to enlightenment. They are developed in mutually reinforcing way, heading in the direction of enlightenment.

Several discourses state that the development of the four foundations of mindfulness fulfills the seven factors of enlightenment.^[5] This point is well reflected in the very definition of “satipaṭṭhāna” in Mahāsatipaṭṭhāna sutta, wherein the Buddha makes a special mention of four particular mental qualities which can be correlated to all the seven factors of enlightenment. A little thought will readily convince one that they are nothing more than a list of personal qualities which are immediately present, to at least some extent, in the average human mind. Pointing to qualities in the mind, the scheme of enlightenment factors encourages one to regard the teachings not as a teaching system in itself, but as tools for looking directly into one’s own mind-body process, where the sources and solutions to the problem of suffering lie. If one develops these beautiful mental qualities, one will inevitably come to the same realization that the Buddha and his noble disciples attained.

It is interesting to note that the practice of bojjhaṅga is not something to be left behind and discarded at some more advanced point in one’s progress. Much rather, it continues to be a relevant prac-tice ever for an Arahant since they continue to arouse the bojjhaṅgas, not for some mysterious goal, but simply as a way of noble dwelling in the present. Discourses provide ample evidence that the Buddha still continued to engage himself in cultivation bojjhaṅgas after him enlightenment and advised his disciples to follow suit.

From empirical standpoint, the seven factors of enlightenment begin to manifest with the arrival of the knowledge of rise and fall (udayabbaya-ñāṇa). The mental factors build on one another over time, strengthening one another simultaneously. As one’s practice deepens, one can come to sense how these qualities operate in one’s mind constituting the ongoing flow of impersonal experience, with no need to imagine a permanent self.^[6]

“Bojjhaṅgas! bojjhaṅgas! they are called, Venerable Sir. Now, in what respect are they called bojjhaṅgas?” queried a monk of the Buddha. The succinct reply of the Master was:

“They conduce to enlightenment, monk that is why they are so called”

(Bodhāya saṃvaṭṭanīti kho bhikkhu tasmā bojjhaṅgā ti vuccanti).^[7]

Further says the Buddha,

“Just as, monks, in a peaked house all rafters whatsoever go together to the peak, slope to the peak, join in the peak, and of them all the peak is reckoned chief, even so, monks, the monk who cultivates and makes much of the seven factors of wisdom, slopes to nibbāna, inclines to nibbāna, tends to nibbāna.”^[8]

Footnotes and references:

[1]:

MN II, p. 371

[2]:

Vism, p. 281

[3]:

As, p. 302

[4]:

Paṭis, p. 148

[5]:

DN II, p. 95

[6]:

Vism, p. 429

[7]:

SN V, p. 72

[8]:

AN V, p. 63