Zen in Ten: The Seven Factors of Awakening
Sloping Toward Nirvana
The Seven Factors of Awakening (sapta-bodhyanga) is an essential Buddhist teaching. The word “sapta” is Sanskrit for “seven.” “Bodhyanga” is composed of two words: “bodhi” which means “awakening” or “enlightenment”—in particular having embodied insight into the Four Noble Truths. The word “anga” means “factors” or “limbs.” The Buddha says that the “monk who cultivates and makes much of the seven factors of wisdom, slopes to Nibbana, inclines to Nibbana, tends to Nibbana.”1
On two occasions the recitation of these factors cured the Venerable Maha Kassapa who was ill and in great pain, and also when the Buddha himself was severely ill: “the Venerable Maha Cunda recited the bojjhangas, factors of enlightenment, and the Buddha's grievous illness vanished.”2 The Seven Factors of Awakening are listed below:
Mindfulness (sati): The Sanskrit word “sati” means to “remember” or “recollect.” “Etymologically, sati is rooted in the word for memory, and in some contexts it can simply mean memory. But sati as mindfulness means to come back to the present, while memory is more about the past. Mindfulness also means confronting whatever arises in our experience; getting in there close and really looking at what is there.”3
Keen investigation of the dhamma (dhammavicaya): “It is the sharp analytical knowledge of understanding the true nature of all constituent things animate or inanimate, human or divine. It is seeing things as they really are; seeing things in their proper perspective. It is the analysis of all component things into their fundamental elements, right down to their ultimates. Through keen investigation one understands that all compounded things pass through the inconceivably rapid moments of uppada, thiti, and bhanga, or of arising, reaching a peak, and ceasing, just as a river in flood sweeps to a climax and fades away. The whole universe is constantly changing, not remaining the same for two consecutive moments. All things in fact are subjected to causes, conditions, and effects (hetu, paccaya, and phala).”4
Energy (viriya): “The development of the investigation-of-dhammas in turn arouses the awakening factor of energy. The discourses further qualify such energy with the attribute ‘unshaken.’ This qualification draws attention to the need for effort or energy to be applied with continuity, a specification which parallels the quality of being diligent mentioned in the Satipatthana Sutra [“Four Foundations of Mindfulness”]. According to the discourses, energy can manifest either mentally or physically. As an awakening factor, energy stands in direct opposition to the hindrance sloth-and-torpor.”5
Rapture or happiness (piti): “The word ‘joy’ is my translation of the Pali word pīti. Normally it’s translated as ‘rapture’, but rapture may sound a bit too exotic or exalted. Using the translation ‘joy’, I think, makes it more accessible. But of course, pīti is not limited just to the ordinary, everyday experience of joy, like getting your pay cheque at the end of the month. Rather, it refers to a spiritual joy, a joy arising from a spiritual or religious experience. It may have a sense of being an ‘other-worldly’ experience. Although perhaps triggered by some sense impression, it is not dependent upon the senses as most normal happiness is. . . When energy has arisen and is flowing very freely and spontaneously, this can be the cause of the arising of joy, rapture, or bliss. And when you see this result and experience this profound joy, you’re more convinced of the benefits of the other factors, like energy or mindfulness.”6
Calm (passaddhi): “As an awakening factor, tranquillity is related to physical and mental calmness and is therefore a direct antidote to the hindrance restlessness-and-worry. As part of the causal sequence leading to concentration, the awakening factor tranquillity leads to a happy state of mind, which in turn facilitates concentration. Concentration, then, arises because of the development of calmness and lack of distraction.”7
Concentration (samadhi): “It is only the tranquillized mind that can easily concentrate on a subject of meditation. The calm concentrated mind sees things as they really are (samahito yatha bhutam pajanati). The unified mind brings the five hindrances (pañca nivaranani) under subjugation. Concentration is the intensified steadiness of the mind comparable to an unflickering flame of a lamp in a windless place. It is concentration that fixes the mind aright and causes it to be unmoved and undisturbed.”8
Equanimity (upekkha): “Equanimity plainly translated means ‘equal-minded’ or ‘evenminded’, a mental and emotional equilibrium. All of us must be fairly familiar with the multitudinous ups and downs of our moods. At some point we realize that this emotional roller coaster is not satisfying, and then we may begin to appreciate the value of equanimity. . . . Buddhist equanimity is that even-mindedness, that emotional equilibrium which arises from a wise tuning to the true nature of reality. When we understand that all things are constantly changing, in harmony with the principle of cause and effect, there is often no need to react personally, no need for elation or dejection, for taking or rejecting. We have seen how reacting merely spins us into new actions and results, and thus prolongs the cycle of further reacting.”9
"Monks, it is in dependence on the Himalayas, the king of mountains, that serpents (nagas) grow in body and gain in strength. Having grown in body and gained strength there, they descend to the small lakes. Having descended to the small lakes, they descend to the large lakes... the small rivers... the large rivers... to the great ocean. There they attain greatness & prosperity in terms of the body.
"In the same way, it is in dependence on virtue, established on virtue, having developed & pursued the seven factors of Awakening, that a monk attains to greatness & prosperity in terms of mental qualities. And how is it that a monk — in dependence on virtue, established on virtue, having developed & pursued the seven factors for Awakening — attains to greatness & prosperity in terms of mental qualities?
"There is the case where a monk develops mindfulness as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. He develops analysis of qualities as a factor for Awakening...persistence as a factor for Awakening...rapture as a factor for Awakening...serenity as a factor for Awakening...concentration as a factor for Awakening...equanimity as a factor for Awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in relinquishment. This is how a monk — in dependence on virtue, established on virtue, having developed & pursued the seven factors for Awakening — attains to greatness & prosperity in terms of mental qualities."10
Piyadassi Thera. https://www.accesstoinsight.org/lib/authors/piyadassi/wheel001.html
Piyadassi Thera. https://www.accesstoinsight.org/tipitaka/sn/sn46/sn46.016.piya.html
Santikaro Bhikkhu. “The Seven Factors of Awakening & Investigation.”
Piyadassi Thera. https://www.accesstoinsight.org/lib/authors/piyadassi/wheel001.html#fn-3
Bhikkhu Analayo. Satipatthana: The Direct Path to Realization. Windhorse Publications, Cambridge, UK, 2008.
Ajahn Tiradhammo. Contemplations on the Seven Factors of Awakening. Arjuna Publications, 2012.
Bhikkhu Analayo. Satipatthana: The Direct Path to Realization. Windhorse Publications, Cambridge, UK, 2008.
Piyadassi Thera. https://www.accesstoinsight.org/tipitaka/sn/sn46/sn46.016.piya.html
Ajahn Thiradhammo. Contemplations on the Seven Factors of Awakening. Arjuna Publications, 2012.
Thanissaro Bhikkhu. “Himavanta Sutta: The Himalayas.” Samyutta Nikaya: 46.1.