Wednesday, May 2, 2012

The Breath of Love - Seven Awakening Factors

The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera





Fulfillment of the Seven Awakening Factors

29] “And how, monks, do the Four Foundations of Mindfulness,
developed  and  cultivated,  fulfill  the  Seven  Awakening
Factors?”
30]  “Monks,  on  whatever  occasion  a  monk  abides  observing
the body as a body, ardent, fully aware, and mindful, having
put  away  covetousness  and  grief  for  the  world—on  that


occasion  unremitting  mindfulness  is  established  in  him.  On
whatever occasion unremitting mindfulness is established in
a monk—on that occasion the Mindfulness Awakening Factor
is aroused in him, and he develops it, and by development, it
comes to fulfillment in him.”
Let  us  use  a  description  from  the  Satipatthàna  Sutta  for  more
clarification. It says:
#42] “Here, there being “Mindfulness Awakening Factor” in him,
a monk understands: ‘There is “Mindfulness Awakening Factor”
in  me’;  or  there  being  no  “Mindfulness  Awakening  Factor”  in
him,  he  understands:  ‘There  is  no  “Mindfulness  Awakening
Factor” in me’; and he also understands how there comes to be
the  arising  of  the  unarisen  “Mindfulness  Awakening  Factor”
and how the arisen “Mindfulness Awakening Factor” comes to
fulfillment by development.
This  is  rather  straight  forward.  It  simply  says  that  you  know
when  your  mind  is  silent,  sharp,  clear,  and  joyfully  interested
in the breath and relaxing and the other things which arise. You
also  know  when  mindfulness  is  dull,  not  sharp,  and  mind’s
attention tends to be a little bored or disinterested.
When  that  happens,  you  know  that  you  must  pick-up  your
interest and see how everything that arises is truly different.
You  then  see  how  every  breath  and  relaxing  is  different.  It  is
never exactly the same.
This is how the arisen “Mindfulness Awakening Factor” comes
to fulfillment by development.


ânàpànasati Sutta:
31]  Abiding  thus  mindful,  he  investigates  and  examines  that
state with wisdom and embarks upon a full inquiry into it. On
whatever occasion, abiding thus mindful, a monk investigates
and examines that experience with wisdom and embarks upon
a  full  inquiry  into  it—on  that  occasion  the  “Investigation-
of-Experience  Awakening  Factor”  is  aroused  in  him,  and  he
develops  it,  and  by  development  it  comes  to  fulfillment  in
him.
It is very important to be familiar with the “Factor of Investigation-
of-  your-Experience”.  This  means  whatever  arises,  whether  it
is  any  of  the  five  hindrances,  an  emotional  state,  or  a  physical
feeling,  you  impersonally  examine  how  this  arose.  We  are  not
interested in why it arose! The “why” is for psychologists.
For  Buddhists,  “how”  the  process  actually  works  is  the  most
important  thing  to  observe  and  seeing  it  with  interest  is  very
important.  This  is  done  by  not  getting  involved  with  thinking
about  that  phenomenon,  but  only  observing  it’s  presence,
allowing it to be there, then 6R-ing it—letting it go mentally—
by opening up that tight mental fist which has grabbed onto it,
relaxing,  expanding  and  allowing  that  distraction  to  be  there
by  itself  without  keeping  your  attention  on  it;  then,  relaxing
the  tightness  in  mind/head,  smiling  and  redirecting  mind’s
attention back to the breath and relaxing.
Every  time  mind  is  pulled  away,  you  see  the  different  aspects
about  that  distraction.  Then  let  it  go,  relax  mind,  smile  and
come  back  to  the  breath  and  relaxing.  In  this  way,  you  become
more  familiar  with  HOW  the  distraction  arises  and  are  able  to
recognize it more quickly. This type of investigation is described
in the Satipatthàna Sutta as:


#42]  “Here,  there  being  the  “Investigation-of-Experience
Awakening  Factor”  in  him,  a  monk  understands:  ‘There  is
the  “Investigation-of-  Experience  Awakening  Factor”  in  me’;
or  there  being  no  “Investigation-of-Experience  Awakening
Factor”  in  him,  he  understands:  ‘There  is  no  ‘Investigation-
of-Experience  Awakening  Factor”  in  me’;  and  he  also
understands how there comes to be the arising of the unarisen
“Investigation-of-Experience  Awakening  Factor”;  and  how  the
arisen  “Investigation-of-Experience  Awakening  Factor”  comes
to fulfillment by development.
To  bring  forth  the  “Awakening  Factor  of  Investigation-of-
Experience”, you have to take a strong interest in how everything
works.
In  other  words,  you  have  to  discover  what  happens  first,  what
happens next, what happens after that? The more you examine
your experience, the easier it is to recognize all of the different
and unusual aspects about the hindrances and distractions. When
you see these things clearly, it is much easier to let go of them and
to relax into them. It is also important to develop the perspective
that this is an impersonal (anattà) process which is unsatisfactory
(dukkha) and is always changing (anicca). This perspective enables
you to progress without periods of confusion.
ânàpànasati Sutta:
32]  “In  one  who  investigates  and  examines  that  state  with
wisdom  (seeing  how  Dependent  Origination  works)  and
embarks upon a full inquiry into it, tireless energy is aroused.
On  whatever  occasion  tireless  energy  is  aroused  in  a  monk
who  investigates  and  examines  that  state  with  wisdom  and
embarks  upon  a  full  inquiry  into  it—on  that  occasion  the
energy enlightenment factor is aroused in him, and he develops
it, and by development it comes to fulfillment in him.


It takes a lot of energy and effort when one takes sincere interest
into  what  is  happening  in  the  present  moment  and  examines
it  with  care.  As  you  use  your  energy  and  have  a  strong  joyful
interest, this causes even more energy to arise.
This is described in the Satipatthàna Sutta as:
#42] “Here, there being the energy enlightenment factor in him,
a monk understands: ‘There is the energy enlightenment factor
in me’; or there being no energy enlightenment factor in him, he
understands:  ‘There  is  no  energy  enlightenment  factor  in  me’;
and he also understands how there comes to be the arising of the
unarisen energy enlightenment factor and how the arisen energy
enlightenment factor comes to fulfillment by development.
ânàpànasati Sutta:
33] “In one who has aroused energy, unworldly joy arises. On
whatever  occasion  unworldly  joy  arises  in  a  monk  who  has
aroused energy—on that occasion the Joy Awakening Factor is
aroused in him.
(Unworldly joy (pharaõapãti) refers to all pervading joy.
On  whatever  occasion  unworldly  joy  arises  in  a  Bhikkhu  who
has  aroused  energy—on  that  occasion  the  joy  enlightenment
factor is aroused in him, and he develops it, and by development
it comes to fulfillment in him.
As one has more energy in staying on the breath, their mindfulness
becomes sharper and their energy increases little by little. When
this happens, mind becomes quite happy and delights in staying
on the breath and expanding mind. This happy feeling is a type
of  feeling  without  so  much  excitement  and  is  very  nice  and
cooling to mind.


These states of mind are not to be feared or pushed away. It is a
natural  process  when  one  develops  and  progresses  along  with
their  practice  of  meditation  to  experience  these  states.  If  they
stay on the breath and open their minds with interest and do not
get involved with the joy, no problems will arise.
The Satipatthàna Sutta says:
#42]  “Here,  there  being  the  joy  enlightenment  factor  a  Monk
understands:  ‘There  is  the  joy  enlightenment  factor  in  me;  or
there being no joy enlightenment factor in him, he understands:
‘There  is  no  joy  enlightenment  factor  in  me’;  and  he  also
understands how there comes to be the arising of the unarisen
joy enlightenment factor, and how the arisen joy enlightenment
factor comes to fulfillment by development.
These  first  four  enlightenment  factors  are  very  important
when  one  experiences  sloth  and  torpor.  Sloth  means
sleepiness,  and  torpor  means  dullness  of  mind.  When  one
gets  into  the  fourth  Jhàna  and  above,  the  two  main  hindrances
which arise are restlessness and, sloth and torpor.  
However,  when  one  brings  up  the  investigation  factor  of
enlightenment and examines this torpor, they have to use more
energy and this helps to overcome the dullness. When you get
into the higher Jhànas you must learn to fine tune their practice
little by little. By being familiar with these enlightenment factors,
you will learn how to eventually balance all of the factors. This
directly leads to the supramundane state of Nibbàna.
The  most  important  key  for  success  in  meditation  is  the  first
enlightenment  factor  of  mindfulness.  Without  mindfulness,
one  cannot  possibly  reach  any  of  these  meditation  stages.
Mindfulness is the main key to overcome both sloth and torpor,
and restlessness.


Remember these hindrances can come at any time and knock the
meditator right out of any of the meditation stages, even up to the
realm of neither-perception nor non-perception. Thus, you must
be  very  careful  to  recognize  these  enlightenment  factors  and
be skillful in learning how to use them when it is appropriate.
The next three enlightenment factors are important to overcome
restlessness.
ânàpànasati Sutta:
34] “In one who is joyful, the body and mind become tranquil.
On  whatever  occasion  the  body  and  mind  become  tranquil
in  a  Monk  who  is  joyful—on  that  occasion  the  tranquility
enlightenment  factor  is  aroused  in  him,  and  he  develops  it,
and by development it comes to fulfillment in him.
When  joy  arises  in  mind,  one  feels  very  pleasant  feelings  in
the  body  and  mind.  This  is  true,  even  in  the  higher  stages  of
meditation,  like  the  immaterial  states  of  Jhàna  (meditation
stages).  After  awhile,  the  joy  fades  a  little  and  one’s  mind
becomes exceptionally calm and peaceful. This state is called the
enlightenment factor of tranquility. At that time, one’s body and
mind become extraordinarily peaceful and calm.

The Satipatthàna Sutta describes it thus:
#42  “Here,  there  being  the  tranquility  enlightenment  factor  in
him, a Monk understands: ‘There is the tranquility enlightenment
factor in me’; or there being no tranquility enlightenment factor
in him, he understands, ‘There is no tranquility enlightenment
factor  in  me’;  and  he  also  understands  how  there  comes  to  be
the  arising  of  the  unarisen  tranquility  enlightenment  factor
and  how  the  arisen  tranquility  enlightenment  factor  comes  to
fulfillment by development.
Actually,  the  strongest  part  of  the  tranquility  enlightenment


factor  is  the  mental  feeling  which  is  very  nice,  calm  and  with
a  feeling  of  strong  peace.  This  is  especially  noticed  when  one
is  experiencing  the  first  three  immaterial  Jhànas  (meditation
stages)  which  are  the  realm  of  infinite  space,  the  realm  of
infinite consciousness and the realm of nothingness.  

ânàpànasati Sutta:
35]  “In  one  whose  body  is  tranquil  and  who  feels  pleasure,
mind  becomes  still  and  composed.  On  whatever  occasion
mind becomes still and composed in a Monk whose body is
tranquil and who feels pleasure—on that occasion the stillness
enlightenment  factor  is  aroused  in  him,  and  he  develops  it,
and by development it comes to fulfillment in him.
(This is frequently called the concentration enlightenment factor,
but this term is too misunderstood. So the author prefers to use
stillness enlightenment factor)
As your mind and body become more tranquil and at ease, mind
stays on the breath and relaxing and mind expands more naturally,
without  any  distractions.  It  is  much  easier  to  open  and  relax
mind with each in and out-breath. Mind is definitely composed
and  unruffled  by  any  external  or  internal  distractions.  There
comes a time when mind prefers to stay still on the meditation
object, without undue force or trying to concentrate. It stays on
the breath for very long periods of time. Of course, at this time,
there is very sharp mindfulness and full awareness.
You still has full awareness even when they reach the realm of
nothingness. Mind does not waver or move away from the breath
even  though  one  hears  sounds  or  knows  that  a  mosquito  has
landed on them.
Mindfulness of breathing and stillness are very clear and sharp


to  observe.  When  you  is  in  the  realm  of  nothingness,  you  can
explore and watch many different aspects of mind.
Their  mind  is  also  very  clear,  even  though  one  is  in  the  lower
meditation stages. Since mind is still, you can observe things quite
clearly, too. This can be called the action of silence. When mind is
absolutely silent, it is the blessing that everyone is seeking.

The Satipatthàna Sutta describes this as:
#42] “Here, there being the stillness enlightenment factor in him,
a Monk understands: ‘There is the stillness enlightenment factor
in me’; or there being no stillness enlightenment factor in him, he
understands: ‘There is no stillness enlightenment factor in me’;
and  he  also  understands  how  there  comes  to  be  the  arising  of
the unarisen stillness enlightenment factor and how the arisen
enlightenment factor comes to fulfillment by development.”
ânàpànasati Sutta:
36] “He closely looks on with equanimity at mind thus stilled
and  composed.  On  whatever  occasion  a  Monk  closely  looks
on  with  equanimity  at  mind  thus  stilled  and  composed—on
that occasion the equanimity enlightenment factor is aroused
in  him,  and  he  develops  it,  and  by  development  it  comes  to
fulfillment in him.”
The equanimity enlightenment factor is again, a very important
factor to develop. It balances mind when it becomes unsettled.
The  equanimity  enlightenment  factor  is  the  only  factor  which
allows  mind  to  lovingly-accept  whatever  arises  in  the  present
moment. For example, if there arise any kinds of pain (physical
or emotional), it doesn’t disturb mind’s attention.
The equanimity enlightenment factor is the factor which helps
you to see things impersonally and without the ego-identification


of getting involved with distractions. It is the seeing of what arises
in the moment, then going beyond it with balance. The seeing of
anattà (impersonal nature of everything) is the very thing which
allows you to progress rapidly along the Buddha’s Path. But you
must  be  somewhat  careful  with  equanimity  because  it  is  often
mistaken to be indifference. Indifference has some dissatisfaction
and  aversion  in  it,  but  not  equanimity.  Equanimity  has  sharp
mindfulness in it; dissatisfaction has no mindfulness in it.
Equanimity  has  only  openness  and  complete  acceptance  of
everything that arises in the present moment. It is the complete
impersonal  perspective.  Equanimity  opens  mind  totally.
Indifference  closes  it,  and  tries  to  ignore  what  is  happening  in
the moment.
The Satipatthàna Sutta describes it thus:
#42] “Here, there being the equanimity enlightenment factor in
him, a Monk understands: ‘There is the equanimity enlightenment
factor in me’; or there being no equanimity enlightenment factor
in him, he understands: ‘There is no equanimity enlightenment
factor  in  me’;  and  he  also  understands  how  there  comes  to  be
the  unarisen  equanimity  enlightenment  factor  and  how  the
arisen equanimity enlightenment factor comes to fulfillment by
development.”
These last three enlightenment factors, tranquility, stillness, and
equanimity  factors,  will  greatly  assist  you  when  restlessness
arises in mind. Restlessness makes mind think many thoughts
and  causes  lots  of  unpleasant  feelings  to  arise  in  the  body.  As
a result, you feel like breaking your meditation and distracting
yourself in one way or another. To say the least, it is a noticeable
hard tight mind that causes suffering.
The only way to overcome restlessness is by developing stillness


of mind and tranquility of body. When mind has restlessness in
it, there is no balance of mind at all. Instead, there is a lot of ego
identification with that feeling. Thus, to overcome this hindrance,
you have to allow it to be there by itself and relax. By bringing
forth  the  stillness,  tranquility,  and  equanimity  enlightenment
factors  and  focusing  mind  on  these  different  factors,  you  will
overcome the restlessness.
The two major hindrances that always seem to trouble meditators
are torpor, dullness of mind, and restlessness.
You  had  better  become  friends  with  these  two  hindrances,
because they will stay around until you become an Arahat. The
sooner we drop all resistance to these states when they arise and
begin to explore them with joyful interest, the faster we will be
able to recognize them. As a result, we will be able to let them go
faster and return into the Jhàna (meditation stage).
ânàpànasati Sutta:
37] Monks, on whatever occasion a Monk abides contemplating
feeling as feeling, ardent, fully aware, and mindful, having put
away covetousness and grief for the world...
(this whole formula repeats itself again starting at section 30 and
continuing on until section number 36)
the  equanimity  enlightenment  factor  is  aroused  in  him,  and
he develops it, and by development it comes to fulfillment in
him.”
Please  realize  that  you  must  use  these  enlightenment  factors
whenever any hindrance or distraction arises. It does not matter
if the hindrance arises during your sitting meditation or during
your daily activities. These factors put mind in balance whenever
it gets bumped by a distraction.


And  so,  this  goes  on  through  all  of  the  Four  Foundations  of
Mindfulness. It shows you how to use the seven enlightenment
factors  at  all  times  while  practicing  mindfulness  of  Breathing
Meditation.  These  enlightenment  factors  do  arise  one  by  one
as  they  occur  and  not  all  at  the  same  time.  Also,  it  shows  the
importance of Jhànas (meditation stages) for the development of
mind and how there is great fruit and great benefit to be enjoyed
when you follow these simple instructions.
38]  “Monks,  on  whatever  occasion  a  Monk  observes  mind
as  mind,  ardent,  fully  aware,  and  mindful,  having  put  away
covetousness and grief for the world...
(Again, this repeats from section 30 to section 36)
the  equanimity  enlightenment  factor  is  aroused  in  him,  and
he develops it, and by development it comes to fulfillment in
him.”
39] “Monks, whatever occasion a Monk abides observing mind-
objects  as  mind-objects,  ardent,  fully  aware,  and  mindful,
having put away covetousness and grief for the world...
(repeat section 30 to 36)
the  equanimity  enlightenment  factor  is  aroused  in  him,  and
he develops it, and by development it comes to fulfillment in
him.”
40] “Monks, that is how the Four Foundations of Mindfulness,
developed  and  cultivated,  fulfill  the  Seven  Enlightenment
Factors.”
When  the  Seven  Awakening  Factors  are  in  perfect  balance,  the
possibility  of  attaining  the  Supramundane  Nibbàna  occurs.  As
you go higher and higher in the Jhànas (meditation stages), the
balance  of  the  enlightenment  factors  becomes  finer  and  much
more  subtle.  This  fine  tuning  of  mind  becomes  so  interesting


that you want to naturally sit for much longer periods of time.
This meditation is by far the best show in town!

Some meditators get up very early in the morning so that they
have enough time to watch and learn the balance of mind and still
go to work. This meditation turns out to be the most gratifying
and fun exploration that you could ever experience, during any
of your activities.

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