1.2. Enlightenment Factor of Investigation

[Full title: The Seven Factors of Enlightenment—(2): Investigation (dhammavicaya-sambojjhaṅga or dharmapravicaya-bodhiyaṅga)]

Dhammavicaya, Pāli phrase is translated “investigation of the dhammas.” The term ‘Dhamma’ has been used in various contexts with many meaning in the canonical texts.^[1] Attempts have been made to elucidate its diverse meanings by ancient commentators as well as modern scholars.

The commentary of Dhammapada (Dhammapadaṭṭhakathā) and Dīgha Nikāya ascribe the following meanings to it:

“guṇa (quality or virtue), desanā (teaching), pariyatti (the cannon), nissatta (impersonality), and nijjīva (lifeless), etc.”^[2]

The Aṭṭhasālinī, commentary of Dhammasaṅgaṇī presents the following meanings:

“pariyatti (the canon), hetu (cause), guṇa (quality or virtue), nissatta (impersonality) and nijjīva (lifeless), etc.”^[3]

The commentary on Majjhima Nikāya (Majjhimanikāyaaṭṭhakathā) gives a longer list of meanings:

“pariyatti (the canon), sacca (truth), samādhi (concentration), paññā (wisdom), pakati (nature), sabhāva (own nature), suññatā (voidness), puñña (merit), āpatti (commission of a crime) and neyya (that which should be known), etc.”^[4]

The Abhidhānappadīpikā, an ancient Pāli Dictionary, has an even longer list of meanings:

“sabhāva (own nature), pariyatti (the canon), paññā (wisdom) naya (right manner), sacca (truth), pakati (nature), neyya (that which should be known), guṇa (quality or virtue), ācāra (civility), samādhi (concentration), nissattatā (impersonality), āpatti (commission of a crime) and cāraṇa (cause), etc.”^[5]

As for Western scholars, Wilhelm and Magdalene Geiger after considering the commentarial interpretations suggest five uses for it as follows:

“guṇa (quality or virtue), desanā (teaching), hetu (cause), pariyatti (the canon), nissattatā (impersonality) and nijjīva (lifeless).”^[6]

John Ross Carter, on the basic of the Pāli commentaries, the Abhidhamma Piṭaka and some other texts, including altogether nine sources, gives thirty-three definitions of the term dhamma claiming that the scope of the meaning of the term was still not exhausted by those definitions.

They are as follows:

“guṇa (quality or virtue), desanā (teaching), pariyatti (the canon), nissatta (impersonality), nijjīva (lifeless), suññatā (viodness), hetu (cause), saccāni (truths), catusaccadhamma (the four noble truths), sacca (truth), samādhi (concentration), paññā (wisdom), pakati (nature), neyya (that which should be known), naya (right manner), ācāra (civility), kāraṇa (cause), maggaphalanibbāna (paths and fruits of nibbāna), ariyamagga (noble path), vyākaraṇa (that which is customary), kusaladhamma (dhamma that pertains to what is wholesome), vikāra (constitution of quality), paccaya (condition), paccayasamuppanna (that which has arisen conditionality), visaya (object), yutti (custom or fitness), nibbāna, tipiṭakapāli (the texts that are the three baskets), sucarita (good behavior or good conduct), buddhabhāsita (that which was spoken by the Buddha).”^[7]

Most of these definitions seem to be synonymous and can be included in the list from the Abhidhānappadīpikā as follows:

1. sabhāva
2. pariyatti: desanā, tipiṭakapāli, buddhabhāsita
3. puñña
4. ñāya
5. sacca: saccāni, catusaccadhamma, maggaphalanibbāna
6. pakati
7. paññā: kusaladhamma, yutti, sucarita
8. neyya
9. guṇa
10. ācāra, vyavahāra
11. samādhi
12. nissattatā: nissatta-nijjiva, suññatā
13. āpatti
14. kāraṇa: hetu, paccaya, paccayasamuppanna.

The above grouping of the items appears reasonable in accordance with the meanings of the terms as far as their wider usage is concerned. Thus only the two definitions “vikāra and visaya” from Carter’s list can be considered as showing different meanings of the term dhamma from those of the Abhidhānappadipikā list.

The term Dhamma in Pāli phrase presents some difficulties as it lends itself to a variety of interpretations. It can refer either to the doctrine (dhammo) or to general phenomena (dhammā). But, the constant occurrence of the plural form of dhamma in the Pāli literature^[8] makes it clear that here the term refers to what are called phenomena or “things”.

The term vicaya of the compound dhammavicaya has the meaning of “examination, research, investigation, study.” In the Dhammasaṅgaṇī, it is explained as “research (paricaya), discernment (sallakkhaṇa), discrimination (upalakkhaṇā), differentiation (paccupalakkhaṇā), criticism (vebhavyā), reflection (cintā), analysis (upaparikkhā).^[9] Thus, it refers to the type of investigation that is characteris-ticed by intensity, force and thoroughness.

Buddhaghosa, on the other hand, in his commentary to Dhammasaṅgaṇī opines that dhammavicaya means the examination or investigation of the four cardinal truths of Buddhism (catusaccadham-me vicinātīti dhammavicayo).^[10] According to this interpretation, dham-ma represents the core of the Buddha’s teaching. In some of the Buddhist Sanskrit works,^[11] the terms dharma and dharma-pravacana^[12] refers to the twelve sections of the Buddha’s entire teachings, dharma in this context means all that has been uttered and taught by the Buddha. It is clearly seen, therefore, that in some of Buddhist Sanskrit works, an attempt has been made to give a wider content of meaning to dhammavicaya.

Ven. Buddhaghosa gives a four-fold explanation quoting canonical sources: dhamma as learning (pariyatti) is equivalent to the canonical literature.

(ekaccemoha purisā dhammaṃpariyāpunanti, suttaṃvedaḷḷaṃ te taṃ dhammaṃ pariyṃpunitvā te saṃ dhammaṃ paññāya attaṃ na upparikkhanti).^[13]

Dhamma can be equivalent to virtue when contrasted with dhamms, finally, in such phrases as at that time there are dhammas and he dwells watching dhamma with regard to dhammas. Dhamma is that which upholds or supports those who have attained the paths and fruits,^[14] dhammas uphold their one self-existence.

Dhamma is understood as pariyatti or āgama, that is to say, dhamma as manifested in the teaching of the Buddha and recorded in the canonical literature which is to be learnt and mastered.

Secondly dhamma is patipatti, that is to say, the teaching as practiced. Finally there is dhamma that pativedha or adhigama, that is to say penetration or accomplishment consisting of the ninefold transcendent dhamma (the four paths and four fruits together with nibbāna).^[15]

Dhamma vicaya would mean ‘taking apart of dhamma.’ in Buddhist thought to take dhamma apart is to be left with dhammas. Dhammavicaya means either the ‘investigation of dhamma’ or the ‘discernment of dhamma’; to investigate dhamma is precisely to discern dhamma.

The Pāliyeyaka Sutta is of some interest at this point. A bhikkhu raises the question of what kind of knowing and seeing gives rise to the immediate destruction to the āsavas.

The Buddha responds:

‘dhamma is taught by me, bhikkhu, by way of investigation;

1. the four establishing of mindfulness are taught by way of discrimination;
2. the four right endeavours are taught by way of investigation;
3. the four bases of success are taught by way of investigation;
4. the five powers are taught by way of investigation;
5. the seven enlightenment factors are taught by way of investigation;
6. the noble eightfold path is taught by way of investigation.

Thus dhamma is taught by me by way of investigation.’^[16]

Actually, investigation of the dhammas is synonymous with “knowledge” or “wisdom.” In the eightfold path, it is called sammādiṭṭhi, “right view.” In the seven factors of enlightenment, it is called Dhammavicaya, “investigation of the dhammas.” Both mean the same thing, the correct discerning of mind and matter.

Its characteristic is penetrating things according to their individual essence. This means seeing nāma and rūpa, for example, as, “This is rūpa because it does not cognize; this is nāma because it is bent or inclined toward object.” When the investigation of the dhammas penetrates, it penetrates surely and correctly the object, so its penetration is accurate and stable. Its function is to illuminate the objective field like a lamp. When there is no light in the room, you cannot see things. When the light is turned on, everything in the room is illuminate, so you can see things clearly. In the same way, when you investigate the dhammas, which is knowledge (paññā), you can see the objects of meditation, mind and matter, clearly.

It manifests in meditators as “non-bewilderment.” When meditators are investigating the dhammas, they are not bewildered. Therefore, penetration can be compared with a lamp lighting a room. The meditators are no longer bewildered. When they have paññā and are investtigating the dhammas, they can no longer be bewildered, because they see clearly what an object is. They know when the object comes into being and they know when it goes away. This can also be compared with a guide in the forest. Though people may get lost in the forest, a guide can lead them through the forest without getting lost. So, the investigation of the dhammas manifest as non-bewilderment.

Seven ways that lead to the arising of Dhammavicaya (or the investigation of the dhammas):

1. Inquiring about the teachings of the Buddha, the five aggregates, the twelve sense-bases, the four elements or the four noble truths: By inquiring, you get answers. You will know more and more about the objects of meditation and can develop this knowledge of the dhammas.

2. Purification of the basis: “Purification of the basis,” means internal and external cleanliness. Internal cleanliness refers to bodily cleanliness. When you want to develop this enlightenment factor, you have to keep your body clean. When your body is not clean, your mind cannot be clean. When the mind is not clean, the investigation of the dhammas, which is one of the components of the mind, cannot be clean. So, internal cleanliness is necessary for the development of “knowledge.”

External cleanliness means keeping your house, your room, your clothes, and so on, clean. When they are dirty, you should wash them. When meditators see a neat meditation hall, they tend to have more concentration and wisdom, when a room is messy, the meditator’s mind will also be messy. Messiness is not conducive to attaining concentration and wisdom. Internal and external cleanliness will lead to the development of the investigation of the dhammas or paññā.

3. Balancing the faculties (Indriyas): Meditators can also develop paññā by keeping their mental faculties in balance. There are five mental faculties present when you meditate:

1. faith or confidence,
2. energy,
3. mindfulness,
4. concentration, and
5. knowledge.

Faith and knowledge should be in balance, as should concentration and energy. If you have too much faith and too little understandding, you will trust without grounds; you will believe anything without the ground for faith. If you have too much understanding and too little faith, you tend to become crafty and will like the disease caused by medicine which in incurable.

As regards concentration and understanding, concentration if a little stronger is fitting for one who is practicing Samantha meditation. Understanding if a little stronger is fitting for one who is practicing vipassanā; for thus he reaches penetration of the characteristics. But due to the equalizing of these two, there come to be absorption for sure.

It is important to keep energy and concentration in balance. You have to equalize these two faculties. When meditators put forth more energy than needed, they will become agitated and restless, but when they use less energy than needed, they will become sleepy. Meditators have to navigate between these extremes, excess of energy and excess of concentration, excess of faith and excess of knowledge.

Mindfulness balances these two pairs of faculties. Mindfulness is always needed. Buddha said that mindfulness is to be desired everywhere. There cannot be any excess of mindfulness. It has to be present all the time. It is like a seasoning used in every dish. Mindfulness is also compared to the prime minister who attends to all the king’s affairs. Among all faculties, mindfulness is the most needed one. These techniques are notable for those who admire success.

4. Avoiding ignorant people: You can develop the investigation of the dhammas by avoiding those who are ignorant, ignorant of the Teachings, of the five aggregates, of the twelve sense-bases, of the elements, and so on.

5. Associating with wise people: Associating with people who are well-informed with respect to the aggregates and so on will help you to develop this factor of enlightenment.

6. Reflecting profoundly: First, you inquire about the teachings of the Buddha, the aggregates, and so on, and then you reflect on them profoundly. You call to mind again and again what you have studied and learned. By reflecting profoundly on the aggregates and so on, you will be able to develop the investigation of the dhammas.

7. Inclination toward investigation: Your mind should always be bent toward gaining knowledge, whether you are sitting or standing, lying down or whatever you are doing. So keep your mind turned toward the investigation of the dhammas, toward knowledge, so that knowledge will become yours.

As a constituent factors of enlightenment it falls into two categories, namely, dhammavicaya, in the sense of searching (paricināti), scrutinizing (parivīmaṃsati) and investigation (pavicarati) into i, one’s own conditions (ajjhattaṃ dhammesu) and ii, into external conditions (bahiddhā dhammesu).^[17] According to Saṃyuttanikāya commentary, the term “conditions” refers to saṅkhāra-formations or synergies.^[18] These two aspects of the Dhammavicaya-sambojjhaṅga, therefore, throw emphasis on the understanding of both internal and external saṅkhāra in their true perspective.

This twofold character also underlies ‘investigation' (vicaya), derived from the verb vicinati, whose range of meaning includes both ‘investigation' and ‘discrimination'.^[19] Thus ‘investigation-of-dhammas can be understood as an ‘investigation' of subjective experience based on the ‘discrimination' gained through familiarity with the Dhamma. Such discrimination refers in particular to the ability to clearly distinguish between what is wholesome or skilful for progress on the path, and what is unwholesome or unskilful.^[20] This directly contrasts ‘investigation-of-dhammas with the hindrance doubt (vicikicchā), which arises due to lack of clarity about what is wholesome and what unwholesome.^[21]

According to commentary tradition, investigation of Dhamma of non-delusion has the characteristic of penetration things according to their individual essences. Its function is to illuminate the objective filed, like a lamp. It is manifested as non-bewilderment, like a guide in a forest. According to Ledi Sayadaw, the five higher stages of purification, the three contemplations, and the ten insight knowledge fall under this particular mental factor. Whit the application of investigation of states, one finds out the validity and relevance of the Buddha’s teachings to experienced reality and thus energy is aroused. Though the final flowering of the higher wisdom follows after development of concentration and equanimity, some preliminary wisdom is needed to start on the path; and the factor of dhammavicaya represents both phases. To follow the practice of bojjhaṅga is a matter of practice rather than intellectual understanding, but to undertake the practice correctly it has to be properly understood.

In actual practice, there are a few features of Investigation of states (dhammavicaya) which appeal to one who takes up the practice of bojjhaṅga. There are many others which follow later; they come in due course as one’s own understanding and practice of the Dhamma make them manifest. As one proceeds along the path, new sceneries are constantly opening up before one’s vision; new aspects of insight into the truth are continually unfolding and fresh experiences previously unrealized are being disclosed. While some aspects of the beauty of bojjhaṅgas can be noticed by merely intellectual appreciation of the Dhamma, others beyond ordinary human experience can only come with the progress of the practice. In order to gain insight into the nature of the hindrances and factors of enlightenment as one tries to eliminate the former and bring the latter to full development, it is required for the meditator to inquire into the causal functioning of the both sets, to see how they arise and cease in the course of meditation. Dhammavicaya enables one to perceive the various factors that deepen meditation so that one can master them and get rid of the factors that prevent on from attaining higher levels of concentration. While concentration provides the basis on which the Dhammavicaya opens up, the dhammavicaya in turn can foster concentration to the point where both issue in enlightenment.

The function of the Dhammavicaya is to look at events in the mind in a way that gives rise to a sense of detachment. When coupled with sufficient degree of concentration, it then turns on itself to see itself as part of a similar causal chain. This eradicates any sense of self-identification of attachment even for wholesome states so that the mind can see them simply as natural events. In order to uproot the distorted view of self, the field of experience has to be laid out in terms of “nāma” and “rūpa”, which are then methodically investigated to find out that none of them are permanent, satisfactory, of can be taken as a self, singly or in combination. Hence, dhammavicayas is the insight into reality which is the only form of knowing that is skillful enough to lead to enlightenment.

Footnotes and references:

[1]:

Pāli-English Dictionary (Pali Texts Society), p. 232

[2]:

DA I, p. 99; Dhp-A I, p. 22

[3]:

Dhs-A, p. 38

[4]:

MA I, p. 17

[5]:

Abhidhānappadipikā, p. 108

[6]:

Geiger, Pāli Dhamma, p. 4

[7]:

John Ross Carter, Dhamma -Study of a Religious Concept, p. 156-159

[8]:

SN V, p. 100

[9]:

Dhs, p. 62

[10]:

Dhs-A, p. 153

[11]:

Lal, p. 34; Mahāyāna-Sūtrālaṅkāra, p. 144

[12]:

Dharma-pravacana is the collective name given to the twelve categories of Buddhist Scripture, viz. i, Sūtra (discourse), ii Geya (mixed verse and prose), iii Vyākaraṇa (expository answers) iv Gāthā (poems) v Udāna (Solemn utter ances), vi Ityukta (quotations), vii Avadāna (edifying stories), Jātaka (birth stories), ix Vaipulya (extended treatises), x Adbhuta-dharma (tale of wonder), xi Upadeśa (treatises on esterin ritual) and xii Nidāna (discourse on causation.

[13]:

MN, p. 133

[14]:

MA I, p. 131; MN I, p. 107

[15]:

AA V, p. 33

[16]:

AA V, p. 33

[17]:

SN V, p. 111

[18]:

SA, p. 170

[19]:

Pāli English Dictionary, p. 616

[20]:

SN V, p. 66

[21]:

SN V, p. 104