A Brief Explanation of the Seven Factors of Enlightenment

The Seven Factors of Enlightenment are also known as the Seven Enlightenment Factors. They are specifically divided into: Mindfulness as an enlightenment factor, Discrimination of dharmas as an enlightenment factor, Diligence as an enlightenment factor, Joy as an enlightenment factor, Tranquility as an enlightenment factor, Concentration as an enlightenment factor, and Equanimity as an enlightenment factor.

First, Mindfulness as an enlightenment factor. When one cultivates a certain Dharma, the mind constantly dwells on that Dharma without distraction; this is the accomplishment of the mindfulness enlightenment factor.

When one first begins to study the Buddha Dharma and cultivates based on a certain Dharma, if the mind shifts and the focus breaks or scatters, and the mind no longer dwells on it, then that Dharma is no longer present. At this point, the mindfulness enlightenment factor has not yet been accomplished. For example, when practicing the Pure Land method of Buddha recitation, one initially focuses on the Buddha's name, but if the focus breaks and scatters, the Buddha's name vanishes from the mind, and the thought of rebirth in the Pure Land also disappears, then the mindfulness enlightenment factor has not been accomplished. When a certain Dharma is cultivated to a certain degree, with continuous and meticulous effort, the mindfulness enlightenment factor arises, and one becomes constantly mindful of the Dharma. At this point, the mindfulness enlightenment factor has been cultivated to accomplishment.

For instance, when cultivating the principle of the Four Noble Truths, if the mind is constantly mindful of the truths of the Four Noble Truths, with the mind continuously contemplating and reflecting on the principles of suffering, its origin, its cessation, and the path to its cessation, then the mindfulness enlightenment factor is accomplished. Initially, if the mind does not dwell on or grasp the Dharma of the Four Noble Truths, without contemplating, observing, or thinking about them, but later becomes constantly mindful of suffering, its origin, cessation, and the path, then upon encountering conditions and objects, one immediately recalls: this phenomenon is suffering, how suffering arises, how it aggregates, how to cultivate the path, and how to extinguish suffering. The mind's thoughts never depart from suffering, its origin, cessation, and the path. At this time, the mindfulness enlightenment factor for the Dharma of the Four Noble Truths is accomplished.

The mindfulness enlightenment factor is the first among the seven enlightenment factors. The accomplishment of the mindfulness enlightenment factor is the primary condition for our study and cultivation of the Buddha Dharma. If one cannot be constantly mindful of the correct principle being cultivated, one cannot be diligent regarding the correct principle; one cannot give rise to joy and delight regarding the correct principle; one cannot give rise to tranquility; one cannot give rise to discrimination and determination regarding the correct principle; the mind cannot relinquish irrational thoughts and irrational dharmas, and one remains attached to worldly greed, hatred, and delusion.

For example, when cultivating the Six Perfections (Pāramitās) of a Bodhisattva, if the mind constantly dwells on the practice of the Six Perfections, one will constantly examine one's own mind: How is the accumulation of merit from generosity? How is the state of upholding precepts? When encountering a situation that might violate precepts, one immediately recalls: I should strictly uphold the precepts and should not violate them. When the mind scatters during meditation, one should be alert: "I am not in meditative concentration now, I should gather my mind back." When encountering Buddhist scriptures one cannot understand due to insufficient wisdom, one should know one's Prajñā (wisdom) is still insufficient and should strive to remedy it. When failing to understand a certain Dharma principle and falling back into worldly states, one should know: "My cultivation of Prajñā wisdom is still very poor, I should be more diligent." In this way, when the mind is in the state of the mindfulness enlightenment factor, it abides in the Six Perfections. Only when the mindfulness enlightenment factor is accomplished can one diligently study and cultivate the Six Perfections. When the mindfulness enlightenment factor is accomplished, the mind's thoughts correspond to the Dharma, constantly mindful of the Dharma. If the mind's thoughts do not correspond to the Dharma, the mindfulness enlightenment factor is not accomplished; it is only half-accomplished or partially accomplished. After the mindfulness enlightenment factor is accomplished, one can constantly be mindful of the Buddha Dharma, actively contemplate the Dharma, and finally realize the Dharma.

The mindfulness enlightenment factor is the initial stage of studying and cultivating the Buddha Dharma. After the mindfulness enlightenment factor is accomplished, the subsequent enlightenment factors—discrimination of dharmas, diligence, joy, tranquility, concentration, and equanimity—can be accomplished. One should be clear within oneself whether one has the mindfulness enlightenment factor. Before the mindfulness enlightenment factor arises, one should clearly know it has not arisen; after it arises, one should clearly know it has arisen. If the mindfulness enlightenment factor is insufficiently cultivated, one should quickly strengthen the practice. In cultivation, we should constantly examine the state and degree of our mind's thoughts. One must pay attention to and understand oneself to be able to improve and perfect oneself. Without understanding oneself, one cannot counteract one's faults nor perfect one's cultivation.

The cultivation of each Dharma has its mindfulness enlightenment factor, and the mindfulness enlightenment factor also has differences in levels. For example, when studying Yogācāra (Consciousness-Only), it is very normal for the mindfulness enlightenment factor not to be accomplished, as this pertains to the Path Knowledge of a Bodhisattva; our wisdom power is insufficient, so it is impossible to accomplish the mindfulness enlightenment factor. However, regarding the Dharma we should currently cultivate, the mindfulness enlightenment factor should be cultivated to accomplishment. For instance, those who have not severed the view of self should constantly be mindful of the content for severing the view of self—the emptiness of the five aggregates and non-self—constantly contemplating the impermanence and arising/ceasing of the five aggregates, so that the mind's thoughts correspond to the principle of severing the view of self. At this time, the mindfulness enlightenment factor arises. As for whether it is accomplished or perfected, that still requires further examination until the mindfulness enlightenment factor is accomplished and perfected.

In the stage of investigating Chan (Zen), one should examine whether the mindfulness enlightenment factor regarding the Six Perfections is accomplished, examine the degree of cultivation of Prajñā wisdom, whether the mind can dwell on the Dharma of Prajñā, whether encountering conditions one can associate it with the emptiness of Prajñā, and whether one can realize that all are dharmas manifested by the eighth consciousness (ālaya-vijñāna). Or, when encountering all dharmas, one should seek where exactly the eighth consciousness resides, constantly mindful: "How do I illuminate the mind? How do I realize enlightenment? How do I investigate Chan? How do I cultivate concentration?" This is the state of mind we should currently possess in our study and cultivation, and we should cause the mindfulness enlightenment factor to continuously increase. If our mind runs off to worldly dharmas, it shows our mindfulness is not yet firm, the mindfulness enlightenment factor is not yet accomplished, and we should strengthen our mental power of mindfulness.

Discrimination of dharmas as an enlightenment factor. To know whether one's internal discrimination of dharmas enlightenment factor has arisen, one must carefully examine one's own discernment regarding dharmas. After a period of examination, if one confirms one has a certain discernment, one knows one's internal discrimination of dharmas enlightenment factor has arisen. By introspecting on the state, content, and degree of one's cultivation, then the practice will have steps, levels, and substance. With these steps clearly understood in the mind, one will know how to proceed with study and cultivation currently, without being confused and directionless, learning whatever Dharma one encounters, but rather practicing in an orderly, step-by-step manner, proceeding methodically. Thus, one knows one's internal discrimination of dharmas enlightenment factor has been cultivated to accomplishment.

The discrimination of dharmas enlightenment factor means having a certain power of discrimination regarding the Dharma one should currently cultivate. One should understand whether this Dharma is correct or deviant, great or small, and to what level it belongs within the Buddha Dharma. When encountering dharmas corresponding to one's level of wisdom, if one has correct discriminatory power and can make correct choices, it indicates the discrimination of dharmas enlightenment factor has arisen, and one possesses the eye of Dharma discrimination.

Having the discrimination of dharmas enlightenment factor, regardless of what Dharma or who teaches the Dharma, one has a certain power of discernment and discrimination. Whether the Dharma taught by this teacher is Mahayana or Hinayana, the correct path or a deviant path, whether it accords with the Buddha's intent, where his own level of wisdom has reached, whether he can help oneself and sentient beings sever the view of self, whether he can guide oneself and sentient beings to illuminate the mind and see the nature—one should have a certain eye of Dharma discrimination to discern and choose. Whether to cultivate this Dharma, when to cultivate it—one should have a measure in mind to make correct choices.

It is normal to lack discriminatory power regarding very profound dharmas for the time being. Some people may have a certain discriminatory power regarding dharmas slightly above their level, but this power is certainly not great, not very sufficient; although the power of discrimination is not strong, a rough discernment is sufficient.

Third, Diligence as an enlightenment factor. If one lacks the discrimination of dharmas enlightenment factor and does not yet possess the eye of Dharma discrimination, can one be diligent? One cannot truly be diligent. For example, if there are two paths, one correct and the other incorrect, and one chooses wrongly, it is like going south by driving the chariot north—the direction of diligence is wrong. Isn't it true that the more diligent one is, the further one strays from the correct path? Therefore, before the diligence enlightenment factor arises, one should possess the discrimination of dharmas enlightenment factor.

After choosing the correct path of practice, the correct Dharma to practice, or after choosing an enlightened teacher, one can then diligently cultivate that Dharma, or diligently practice following that teacher. This is right diligence. If the discrimination of dharmas enlightenment factor is not perfected, and one chooses an incorrect path of Buddhist practice, the more diligent one is, the more energy is wasted, the more time is lost—this is wrong diligence. Right diligence means gaining one portion of wisdom accomplishment for every portion of diligence.

Diligence includes many aspects. For example, cultivating the Bodhisattva path requires diligence in generosity, precepts, patience, and meditation. Any Dharma, as long as it leads to illuminating the mind and seeing the nature, should be diligently cultivated. This is the diligence enlightenment factor. Internal diligence is the diligence of the mental faculty (manas); this is true diligence, ultimate diligence. External diligence is the diligence of the mental consciousness (mano-vijñāna); it is not yet true diligence and still requires continued conditioning of the mental faculty.

Fourth, Joy as an enlightenment factor. What is the result after being diligent for a period of time? When the direction of cultivating a certain Dharma is correct, a joyful heart arises. The more one studies, the happier one feels; the more Dharma joy fills one; the more one studies, the more sense of accomplishment one gains; the mind obtains a slight liberation merit. This joy refers to, one, inner joy, and two, love for the Dharma. This is the joy enlightenment factor.

If one practices for a long time but the joy enlightenment factor never arises in the heart, it indicates the study and cultivation are not yet effective, either the diligence is insufficient, or the chosen Dharma is incorrect, or the mindfulness enlightenment factor is not accomplished. If the Dharma is studied correctly, at a certain point, the joy enlightenment factor will surely arise, filling the heart with joy, because body and mind have already gained benefit. Without gaining benefit, the joyful heart will not arise. For example, when one obtains something and feels it is quite useful to oneself, the heart will be very happy. If one feels this thing is useless or not very useful, the heart will not be happy.

Fifth, Tranquility as an enlightenment factor. After joy arises in the heart, what phenomenon appears? Afflictions are subdued, the five hindrances lessen, and then a tranquil feeling arises in the heart. This is the tranquility enlightenment factor. This tranquility means relying on and resting; body and mind both rest, representing inner tranquility. At this point, the more one cultivates, the more relaxed and at ease the heart feels, the more liberated one feels, the more relaxed the body and mind become. If one can maintain this, it indicates the tranquility enlightenment factor is accomplished; if one cannot maintain it, it indicates the tranquility enlightenment factor has degenerated.

The tranquility enlightenment factor is also called the light ease enlightenment factor. Light ease means the heart is very light, peaceful, at ease, and free; the body is light, not heavy. Body and mind depend on and rely on each other; when the body changes, the mind changes; when the mind changes, the body changes—body and mind correspond. When the heart is joyful or light and at ease, the body is light and buoyant; if the body is light and buoyant, the heart is relaxed and happy. If the body is not well, the mind's state will not be joyful, relaxed, and at ease. When meditative concentration arises, the bodily feeling is very light, and the heart is certainly very happy; when studying the Dharma brings great joy, the body is certainly relaxed and peaceful.

Meditative concentration (dhyāna) means both body and mind attain concentration; lacking either cannot be called meditative concentration. One cannot attain concentration apart from the body, nor apart from the mind; the two complement each other. Meditative concentration enables one to attain a feeling of tranquility, lightness, and ease. So-called lightness refers to the physical body being light, not heavy, while the heart is also joyful and comfortable, the mind's capacity expands. The feeling of tranquility corresponds to higher realms, having a tendency to transcend the human plane—this is a sign of concentration. Many people have not cultivated to this state; the body is still heavy, and the heart has not given rise to feelings of joy, relaxation, ease, and liberation. This indicates the cultivation is not yet effective or not according to Dharma.

When one cultivates to the point where the feeling of tranquility arises, the state of walking, standing, sitting, and lying down becomes different from before. The state of the heart can be seen from facial expressions and bodily posture. Therefore, whether a person has the Way, to what degree they have cultivated, whether they have illuminated the mind—an enlightened person can tell at a glance. Ancient Chan masters all had that discerning eye. When a disciple investigating Chan reached a certain day and walked over with a beaming face, his whole body exuding that aura as if having attained the Way, the master knew without the disciple saying a word. Realization has its signs. It is not that after severing the view of self, attaining the fruit, or illuminating the mind, one's body, speech, and mind remain exactly the same as before, without the slightest difference, much less worse or with heavier afflictions than before. At the moment of first illuminating the mind and seeing the nature, or first severing the view of self, the state of body and mind is different from before, and others can see it at a glance. When cultivating to the tranquility enlightenment factor, body and mind both undergo changes.

Sixth, Concentration as an enlightenment factor. After the tranquility enlightenment factor is accomplished, meditative concentration will appear. So-called meditative concentration means, one, determination regarding the Dharma, and two, bodily and mental stillness: the body is peaceful and unmoving, the mind can concentrate and contemplate deeply without scattering, abiding in an unmoving state. So-called concentration means not scattering; one can dwell on the Dharma and penetrate deeply, undisturbed by the outside world, the mind abiding on the Dharma. When both these types of concentration are complete, it is complete meditative concentration.

When one cultivates to the point of possessing the concentration approaching meditative absorption (anāgamya-samādhi), the mind is relatively stable and focused. When contemplating the meaning of the Dharma, one can quickly settle the mind and penetrate deeply into the Dharma meaning without feeling restless or anxious, without floating on the surface of the words unable to go deeper. Reaching this state means meditative concentration is accomplished. Regardless of whether one can sit in lotus posture, the inner mind corresponds to meditative concentration; one can have concentration while walking, standing, sitting, and lying down. Thus, one can penetrate deeply into the Buddha Dharma. This is the concentration enlightenment factor.

In the tranquility enlightenment factor stage, there is preliminary concentration. If the preceding tranquility enlightenment factor is not cultivated, the subsequent meditative concentration cannot appear. Even if one forces oneself to sit for a long time, without the tranquility enlightenment factor, attaining concentration is very difficult. With the tranquility enlightenment factor, entering concentration is easy; having concentration while walking, standing, sitting, and lying down, the bodily state shows concentration has appeared.

Therefore, only after cultivating the joy enlightenment factor and the tranquility enlightenment factor can one have the concentration enlightenment factor. Concentration is induced by the two enlightenment factors of joy and tranquility. Preceding them are the diligence enlightenment factor and the discrimination of dharmas enlightenment factor. This series of enlightenment factors induces the subsequent enlightenment factors, each deeper than the last; without the preceding enlightenment factors, there are no subsequent ones. If someone claims to have attained the fruit but none of these phenomena exist, what fruit has been attained? If someone claims to have illuminated the mind but none of these physical, mental, experiential signs or states exist, what mind has been illuminated? Therefore, whether one has attained the fruit or illuminated the mind cannot be hidden from those who have come before; just look at the state of body and mind—it can be seen at a glance. Even if such a person does not say a word, their face, complexion, and expression reveal the state of mind of having attained the Dharma or not. Whether one has the Way becomes even clearer when they open their mouth to speak; it cannot be hidden from discerning eyes.

Seventh, Equanimity as an enlightenment factor. After meditative concentration arises and subdues various mental thoughts, the mind can then abide in a state of equal equanimity—neither suffering nor happiness, neither joy nor sorrow, plain and calm, neither grasping nor hating, the mind pure and quiet. The "equanimity" in the equanimity enlightenment factor means relinquishment. What originally existed that needed to be relinquished? There was joy and happiness in the heart, greed and hatred, coarse feelings of perception and contemplation, scattering and fluctuation—all need to be relinquished to reach the state of equanimous feeling (upekṣā). Before the second dhyāna, there is still perception and contemplation, and joy and happiness in the heart have not been relinquished. Upon reaching the fourth dhyāna, equanimity and mindfulness are pure; not a single thought remains—this is even more relinquishment, called pure equanimity and mindfulness (upekṣā-smṛti-pariśuddhi).

Having suffering and happiness feelings in the heart is scattering. Having incessant thoughts, constant thinking and recollection, is scattering. When meditative concentration arises, the suffering feeling is relinquished, the happiness feeling is relinquished, coarse perception and contemplation are relinquished, scattered thoughts are relinquished, mental recollections of the past are relinquished, the mind becomes clear, and the heart becomes pure and quiet. This is the equanimity enlightenment factor. Cultivating the Seven Factors of Enlightenment to the end, all the complexity and coarseness within the heart must be relinquished; then the equanimity enlightenment factor is accomplished.

In such a state, the contemplated Buddha Dharma can enter the heart; mental contemplation can become deep and subtle; the mental faculty (manas) can then attentively consider the process and result of mental contemplation; it can be conditioned, accepted, and wisdom can arise. If the inner mind is constantly disturbed and cannot be pure, it cannot penetrate deeply into the Buddha Dharma, cannot be conditioned, and thus no wisdom arises. When the equanimity enlightenment factor arises, the heart is calm, like lake water without waves—utterly still. Only then can the Buddha Dharma permeate the inner heart to nourish it, and the seedling of wisdom can grow. If the heart is always filled with joy and happiness, concentration is insufficient, the mind is relatively restless, contemplation is insufficient, the Buddha Dharma cannot penetrate deeply into the heart, and one cannot attain the fruit or open wisdom.

A pure state of mind should be equanimity. When some Buddhists recite the Buddha's name and attain a good state, seeing Buddhas and Bodhisattvas appear in concentration, the heart is very joyful. If one cannot resolve this mental state, always delighting in the appearance of Buddhas and Bodhisattvas, the mind is not pure and one easily enters demonic states. Some people in cultivation always give rise to sadness in their hearts—sadness for themselves, sadness for sentient beings, feeling the world is all suffering, unbearably bitter. This is abiding in the demon of sadness; the state of mind is also not pure. Cultivating to the end, both these mental states of sadness and joy must be relinquished; abiding in a calm, plain, steady, and equal state of mind, one can then penetrate deeply into the Buddha Dharma. Abiding in that most correct state of mind, one can accomplish contemplation and thus sever the view of self, illuminate the mind, and realize enlightenment.

The Seven Enlightenment Factors are interlinked; without the preceding link, there is no subsequent link. Only after traversing all these preceding paths can one finally sever the view of self and attain the fruit. This is the preliminary condition for attaining the fruit. Therefore, if none of these experiences exist, one cannot sever the view of self. If none of the enlightenment factors have arisen, it is also impossible to sever the view of self. If one has never been diligent, never given rise to joy and happiness, body and mind have never experienced tranquility, understanding of the Dharma is not deep enough, contemplation cannot be accomplished—especially if one has never contemplated—it is even more impossible to sever the view of self. Only those who are once-returners (sakṛdāgāmin) or non-returners (anāgāmin) returning to this world, encountering the Buddha Dharma in this life and contemplating slightly, hearing a crucial sentence, contemplating slightly, can attain the fruit without repeatedly contemplating and contemplating each Dharma over and over. Those attaining the fruit for the first time must repeatedly, carefully, and deeply contemplate; the Seven Enlightenment Factors must all be deeply cultivated and all accomplished before one can sever the view of self. Even once-returners or non-returners returning, after encountering the Buddha Dharma, must also quickly give rise to these enlightenment factors before they can attain the fruit.

For those severing the view of self for the first time since beginningless kalpas, the arising of these enlightenment factors may be extremely slow, lasting a very long time. Each enlightenment factor must be very firm and stable before one can enter the next stage. Those who attained the fruit in past lives and returned do not need to be like this; the arising of the Seven Enlightenment Factors follows one after another very quickly. Great Arhats like Śāriputra and Mahāmaudgalyāyana accomplished it in an instant; their meditative concentration arose instantly, their contemplation accomplished in a single thought, completed in a flash in their minds. Because they fully possessed the Seven Enlightenment Factors in past lives. But for us in this life, cultivating for the first time, the time required is longer. If the Seven Enlightenment Factors are not accomplished, not cultivated to fruition, or cultivated but disappear after a short time without lasting, one cannot sever the view of self. If one insists otherwise, it is false speech. The external manifestation of body and mind of someone who has attained the fruit is certainly different from before, because after all, one has the initial merit and benefit of liberation; body and mind will definitely transform somewhat.

The Buddha said: "One dwells contemplating dharmas internally in dharmas, or dwells contemplating dharmas externally in dharmas, or dwells contemplating dharmas both internally and externally in dharmas." When contemplating the Dharma of the Seven Enlightenment Factors, it is divided into contemplating the internal Seven Enlightenment Factors Dharma, the external Seven Enlightenment Factors Dharma, and simultaneously contemplating the internal and external Seven Enlightenment Factors Dharma. The internal Seven Enlightenment Factors Dharma refers to the Seven Enlightenment Factors cultivated by the deep, hidden mental faculty (manas). The external Seven Enlightenment Factors are the Seven Enlightenment Factors cultivated by the mental consciousness (mano-vijñāna). Then one dwells contemplating both the internal and external Seven Enlightenment Factors simultaneously. Then one contemplates the arising of these dharmas, dwelling with the mind abiding on the Dharma. Then one contemplates the cessation of these dharmas and dwells, simultaneously contemplating the arising and cessation of these dharmas and dwelling. Finally, there is a thought in the heart, entirely of the Seven Enlightenment Factors Dharma. Then relinquish even this thought of the Dharma, let the mind abide in a state of nothing whatsoever, abide in emptiness. Relinquish any kind of thought in the heart; the mind abides without relying on anything. This is also the equanimity enlightenment factor. After each type of contemplation, one must relinquish the thoughts and contemplations in the heart, abide in equanimity and mindfulness, and finally relinquish even equanimity and mindfulness to reach the ultimate.

Thus, the Dharma of the Seven Enlightenment Factors is completed. This is called dwelling contemplating the Dharma of the Seven Enlightenment Factors.

In this sūtra, the Buddha divided the Seven Enlightenment Factors into internal and external Seven Enlightenment Factors. The true arising of the Seven Enlightenment Factors deep within the heart refers to the mental faculty's (manas) enlightenment factors. The superficially arisen Seven Enlightenment Factors refer to the mental consciousness's (mano-vijñāna) enlightenment factors. The external Seven Enlightenment Factors arisen from the mental consciousness have not yet conditioned the mental faculty's internal Seven Enlightenment Factors. But the true arising of the Seven Enlightenment Factors depends mainly on the mental faculty's internal Seven Enlightenment Factors.

The mindfulness enlightenment factor is divided into the mental consciousness's external mindfulness enlightenment factor and the mental faculty's internal mindfulness enlightenment factor. If the mental consciousness gives rise to the external mindfulness enlightenment factor, but the mental faculty is unwilling to be conditioned by the mental consciousness, the mental faculty will still scatter outward, attaching to various objects, unwilling to dwell on the Dharma the consciousness is mindful of. If the mental faculty lacks the mindfulness enlightenment factor, is not mindful of the Dharma meaning the consciousness is mindful of, the consciousness's mindfulness enlightenment factor becomes ineffective and will scatter and deteriorate. Because it has not conditioned the mental faculty, the mental faculty's internal mindfulness enlightenment factor is not accomplished. Then the subsequent enlightenment factors cannot appear, and one cannot attain the fruit or sever the view of self. When the mindfulness enlightenment factor is truly accomplished, it requires not only the mental consciousness's external mindfulness enlightenment factor but also the mental faculty's internal mindfulness enlightenment factor to be accomplished. Both are extremely important. Only when the mental faculty's mindfulness enlightenment factor appears can it prompt the subsequent enlightenment factors to appear.

Only if the mental faculty never departs from the Dharma being cultivated can one continuously concentrate on contemplating the Dharma meaning day after day, even while eating and sleeping, never departing from contemplating the Dharma meaning. Such a mindfulness enlightenment factor is ultimate. Therefore, the internal enlightenment factor and the external enlightenment factor are both indispensable. For another example, if the mental faculty wishes to cultivate the Dharma of the Four Noble Truths, it constantly dwells on the Four Noble Truths Dharma, wanting to understand it clearly. The mental consciousness must cooperate with the mental faculty so that whether walking, standing, sitting, or lying down, every thought is of the meaning of the Four Noble Truths. Because the mental faculty's thought is extremely firm, it pulls the mental consciousness to comply with it. This firm thought is the mental faculty's internal mindfulness enlightenment factor.

If only the mental consciousness possesses the mindfulness enlightenment factor, it will be severed due to the mental faculty's constant scattering to various objects. Therefore, preliminary accomplishment resides in the mental consciousness. When the mental consciousness's mindfulness successfully conditions the mental faculty, the mental faculty's internal mindfulness can be accomplished. Thus, true accomplishment ultimately resides in the mental faculty. From the above, it is understood that all dharmas must condition the mental faculty to be accomplished. If not conditioned to the mental faculty, it is merely cultivation at the level of consciousness and cannot realize the Dharma meaning.

The discrimination of dharmas enlightenment factor is divided into the mental consciousness's external discrimination of dharmas enlightenment factor and the mental faculty's internal discrimination of dharmas enlightenment factor. The external discrimination of dharmas enlightenment factor arises and is accomplished first, then it can condition the mental faculty, and the internal discrimination of dharmas enlightenment factor can arise and be accomplished. The mental consciousness's external discrimination of dharmas enlightenment factor is intermittent and does not play a decisive role; when truly choosing which Dharma to cultivate, one may still hesitate. When the mental faculty's discrimination of dharmas enlightenment factor is accomplished, it can automatically and consciously choose the correct Buddha Dharma to cultivate without straying onto wrong or deviant paths.

The mental faculty's discrimination of dharmas enlightenment factor is the power of discrimination, functioning through the mental faculty's volition (cetanā). The mental faculty's volition is very swift and sharp. For example, when a sudden major accident occurs, the mental consciousness's discriminatory thought has not yet arisen, but the mental faculty's discriminatory power directly functions—dodging or taking other actions to avoid danger. Only after completing a series of actions does the mental consciousness react. If at a fork in the road choosing which path to take, before the mental consciousness has time to consider, the mental faculty, according to its volition, makes the choice.

Another example: when three or four urgent matters requiring handling occur simultaneously, and the mental consciousness is tangled like hemp unable to decide, one must rely on the mental faculty's volition to choose and take action. The mental consciousness can only cooperate with the mental faculty in performing actions; the mental consciousness cannot consider or decide anymore. But the mental faculty's discriminatory power still requires continuous conditioning by the mental consciousness to have correct discrimination regarding most dharmas. Therefore, only when the mental faculty possesses the discrimination of dharmas enlightenment factor can we diligently study the Dharma. If the mental faculty does not yet possess the discrimination of dharmas enlightenment factor, only the mental consciousness possessing it is still insufficient.

The diligence enlightenment factor is divided into the mental consciousness's external diligence enlightenment factor and the mental faculty's internal diligence enlightenment factor. In the cultivation of all dharmas, if only the mental consciousness wishes to be diligent in study, but the deep mental faculty does not wish to be diligent, then one cannot diligently cultivate, and this Dharma cannot be accomplished. For example, some people may seem very diligent in practice on the surface, reading many books, studying much Buddha Dharma, but if the mental faculty is not interested, does not contemplate deeply, and does not understand the studied Dharma, then the mental consciousness's study is like skimming the surface or a dragonfly touching water—superficial. The mental faculty is like a monkey mind or a galloping horse; in the end, nothing is understood. Another example: students listening to a teacher's lecture, knowing that if they don't listen carefully they will fail the exam, may seem to be listening attentively on the surface, but the inner mind cannot stop thinking about this and that. When reading, skimming ten lines at a time, forcing memorization but unable to remember—ask the student after a lesson what was learned or any insights, and the student can answer nothing. Some primary school students who dislike learning are like this: sitting by the desk seemingly concentrating on the lesson, but the mental faculty is absent-minded, thoughts flying who knows where; the teacher's voice enters the left ear and directly exits the right ear, not staying in the mental faculty at all—then it was studied in vain.

The surface diligence of the mental consciousness, not penetrating deeply into the mental faculty, is external diligence, false diligence. Therefore, any Dharma requires the mental faculty's internal diligence to be accomplished. The mental consciousness's external diligence is like duckweed, floating and unstable. As long as the mental faculty's internal diligence is accomplished, even if the mental consciousness is talking to others, drinking tea, or doing other things while investigating Chan, it does not affect the mental faculty's internal diligence. The mental faculty naturally remains constantly mindful of investigating Chan without interruption. When investigating Chan or contemplating, the mental faculty can synchronize with the mental consciousness or not, but the mental faculty and mental consciousness synchronizing and investigating Chan together is deeper than the mental consciousness or mental faculty investigating Chan alone. Sitting meditation investigating Chan combined with walking meditation investigating Chan, with the mental faculty and mental consciousness simultaneously focused on one Dharma, then the contemplation is clearer. At this time, it is wholehearted; the mental consciousness does not need to divide attention to other dharmas, and the mental faculty does not need to receive more information from the mental consciousness. When active, the mental faculty and mental consciousness are distracted in many ways; when not focused enough, the contemplation is shallower than contemplation in stillness. In short, the mental consciousness and mental faculty diligently synchronizing is true diligence.

The joy enlightenment factor is divided into the mental consciousness's external joy enlightenment factor and the mental faculty's internal joy enlightenment factor. First, the mental consciousness gives rise to joy and delight, love and delight for the Dharma meaning, then conditions the mental faculty, causing the mental faculty also to give rise to joy and delight, love and delight for the Dharma meaning. The mental consciousness's joy enlightenment factor is relatively superficial, vanishing in an instant, not lasting or firm, and does not cause changes in body and mind. The joy arising in the mental faculty is deeper and firmer, filling the entire body and mind with joy and delight. Only then can the subsequent tranquility enlightenment factor arise, with body and mind both tranquil. Mental consciousness joy and mental faculty joy are different. When the mental faculty is joyful, one beams with joy; the expression in the eyes and on the face reveals the mental faculty's joy. The mental consciousness's joy has a sense of perfunctoriness and affectation, not sincere.

The tranquility enlightenment factor is divided into the mental consciousness's external enlightenment factor and the mental faculty's internal enlightenment factor. The mental consciousness subdues coarse afflictions and hindrances, giving rise to tranquility and coolness, further conditioning the mental faculty. The mental faculty also subdues coarse afflictions and hindrances, causing body and mind both to become tranquil and comfortable. After this, meditative concentration will be initiated.

The concentration enlightenment factor is divided into the mental consciousness's external concentration enlightenment factor and the mental faculty's internal concentration enlightenment factor. After the mental consciousness gives rise to meditative concentration, it pulls the mental faculty, forcing it to enter concentration. Thus, the internal and external concentration enlightenment factors arise. If only the mental consciousness's concentration enlightenment factor exists, without the mental faculty's concentration enlightenment factor, then the mental consciousness's concentration enlightenment factor is not lasting or firm and will inevitably scatter and cease. When the mental faculty has the concentration enlightenment factor, it is constantly mindful within concentration, not scattering or sinking; contemplation is subtle, and true wisdom can arise. The concentration enlightenment factor has two aspects: one, concentration on the Dharma being cultivated, unmoving; two, initiating meditative concentration, penetrating deeply into concentration, contemplating single-mindedly, never departing or abandoning. When the concentration enlightenment factor is maintained to a relatively firm degree, the equanimity enlightenment factor can be cultivated.

The equanimity enlightenment factor is divided into the mental consciousness's external equanimity enlightenment factor and the mental faculty's internal equanimity enlightenment factor. After meditative concentration arises, moistened by the water of concentration, the mental consciousness and mental faculty's thoughts gradually become pure and clear. Distracting thoughts are removed; the Dharma thoughts remaining in the heart gradually lessen. Finally, any thought in the heart must be relinquished, pure and clean, utterly unobstructed. Initially, the mental consciousness relinquishes thoughts and contemplation; subsequently, the mental faculty also relinquishes thoughts and various views, neither liking nor disliking, balanced and moderate. True accomplishment of relinquishing thoughts is achieved by the mental faculty. If the mental faculty wishes to be without thought, it is without thought. When the mental faculty grasps, its thoughts may be uncontrollable by the mental consciousness, and the mental consciousness must still cooperate with the mental faculty to produce thoughts. Only when the mental faculty relinquishes the joyful mind, the hating mind, and all other mental activities can one penetrate deeply into the correct Dharma and concentrate on investigating. When the mental faculty's equanimity and mindfulness are pure, the six consciousnesses become calm like still water.

Finally, both the mental consciousness and mental faculty are constantly mindful of the Dharma of the Seven Enlightenment Factors. Then relinquish even this thought of the Seven Enlightenment Factors Dharma in the heart, not dwelling on any Dharma whatsoever. Thus, equanimity and mindfulness become pure. Following such a cultivation method, not dwelling on any Dharma in the heart, the mental faculty becomes like the ālaya-vijñāna, not grasping any Dharma, utterly empty. In the end, one can ultimately become a Buddha. Cultivation uses the method of using one thing to remove another. It is like having a thorn in the hand; use a needle to remove the thorn. After removing the thorn, the needle is useless; discard the needle again. Use the Buddha Dharma to eliminate worldly dharmas; use profound dharmas to eliminate shallow dharmas; use even higher dharmas to eliminate profound dharmas; finally relinquish all dharmas, and accomplishment is achieved.

Studying Buddhism and cultivating is using the Buddha Dharma to break sentient beings' ignorance; using deeper dharmas to break deeper ignorance. When all ignorance is broken, there is no need to cultivate the Buddha Dharma anymore; the Buddha Dharma is only used to liberate sentient beings. When the mental consciousness's external equanimity enlightenment factor relinquishes the Dharma in the heart, and the mental faculty's internal equanimity enlightenment factor also relinquishes the Dharma in the heart, the heart becomes empty. At this time, there are no thoughts whatsoever; equanimity and mindfulness are pure, and one enters profound samādhi. When concentration is accomplished, wisdom can be accomplished. Contemplating within concentration, one can realize the Dharma. Subsequent cultivation successively realizes all profound samādhi states like the illusion-like contemplation, the mirage-like contemplation, the dream-like contemplation, the mirror-image contemplation, and so on.