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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