Chapter Five   Abiding in the Observation of Dharmas

Section Four   Abiding in the Observation of the Seven Factors of Enlightenment

I. A Brief Introduction to the Seven Factors of Enlightenment

The Seven Factors of Enlightenment are also called the Seven Limbs of Enlightenment. They are specifically divided into: the enlightenment factor of mindfulness, the enlightenment factor of investigation of dharmas, the enlightenment factor of diligence, the enlightenment factor of joy, the enlightenment factor of tranquility (lightness and ease), the enlightenment factor of concentration, and the enlightenment factor of equanimity.

First, the enlightenment factor of mindfulness. When one studies and practices a certain dharma, the mind constantly dwells on that dharma, contemplates and reflects on that dharma, without distraction. In this way, the enlightenment factor of mindfulness arises.

When one first begins to study the Buddhadharma, one practices by relying on a certain dharma. However, as one relies on it, the mind follows the changing circumstances and becomes scattered and broken; the mind no longer dwells on it. This dharma is no longer present, and at this time, the enlightenment factor of mindfulness has not yet been achieved. For example, when practicing the Pure Land method of Buddha recitation, one initially relies on the Buddha's name. But relying on it, the mind becomes scattered; the Buddha's name is gone from the mind, and the thought of rebirth is also gone. At this time, the enlightenment factor of mindfulness is not achieved. When a certain dharma is practiced to a certain degree, the effort becomes continuous and subtle. When the enlightenment factor of mindfulness arises, one is constantly mindful of the dharma without forgetting it. At this time, the enlightenment factor of mindfulness has been cultivated and achieved.

For instance, when cultivating the principle of the Four Noble Truths, if the mind is constantly mindful of the principles of the Four Noble Truths, if the mind is always contemplating and reflecting on the principles of suffering, its origin, its cessation, and the path, then the enlightenment factor of mindfulness is accomplished. At first, if the mind is not mindful of the dharma of the Four Noble Truths, if there is no reflection, no contemplation, and no thought regarding the Four Noble Truths, but later the mind constantly dwells on suffering, its origin, its cessation, and the path, then upon encountering conditions and objects, one immediately recalls: this dharma is suffering, how suffering arises, how it aggregates, how to cultivate the path, how to extinguish suffering. The mind constantly dwells on suffering, its origin, its cessation, and the path. At this time, the enlightenment factor of mindfulness for the dharma of the Four Noble Truths is achieved.

The enlightenment factor of mindfulness is the first factor among the Seven Factors of Enlightenment. The achievement of the enlightenment factor of mindfulness is the primary condition for our study and practice of the Buddhadharma. If one cannot be constantly mindful of the correct principle one is cultivating, one cannot be diligent in the correct principle; one cannot generate joy and delight in the correct principle; one cannot generate lightness and ease; one cannot generate discrimination and determination regarding the correct principle; the mind cannot relinquish irrational thoughts and irrational dharmas, and one remains attached to worldly afflictions of greed, hatred, and delusion.

For example, when cultivating the Six Paramitas of a Bodhisattva, if the mind constantly dwells on the practice of the Six Paramitas, one will constantly examine one's own mind: how is the accumulation of one's merit and virtue? How is one's observance of precepts? When encountering a violation of precepts, one immediately recalls: I should strictly observe the precepts and should not violate them. When the mind is scattered during meditation, one should be alert: "My mind is not concentrated now, I should gather it back." When wisdom (prajna) is insufficient, when encountering Buddhist scriptures one cannot understand, one should know that one's prajna wisdom is still insufficient and should strive to remedy it. When a certain dharma principle is not yet understood, and one falls back into worldly states, one should know: "My cultivation of prajna wisdom is still very poor, I should be more diligent."

In this way, when the mind is in the state of the enlightenment factor of mindfulness, it abides in the Six Paramitas. Only when the enlightenment factor of mindfulness is achieved can one diligently study and practice the Six Paramitas. When the enlightenment factor of mindfulness is achieved, the mind is in accord with the dharma, constantly mindful of the dharma. If the mind is not in accord with the dharma, the enlightenment factor of mindfulness is not achieved; it is only half-achieved or partially achieved. After the enlightenment factor of mindfulness is achieved, one can constantly be mindful of the Buddhadharma, actively contemplate and reflect on the Buddhadharma, and finally realize the Buddhadharma.

The enlightenment factor of mindfulness is the initial stage of studying and practicing the Buddhadharma. Only after the enlightenment factor of mindfulness is achieved can the subsequent enlightenment factors—investigation of dharmas, diligence, joy, tranquility, concentration, and equanimity—be achieved. One should be clear within oneself whether one has the enlightenment factor of mindfulness. Before the enlightenment factor of mindfulness arises, one should clearly know it has not arisen; after it has arisen, one should clearly know it has arisen. If the enlightenment factor of mindfulness is not yet fully developed, one should quickly strengthen its cultivation. In practice, one should constantly examine what state and degree one's mind is in. One must pay attention to and understand oneself in order to improve and perfect oneself. If one does not understand oneself, one cannot remedy oneself or perfect one's practice.

The practice of every dharma involves the enlightenment factor of mindfulness, which also has differences in levels. For example, in studying the Dharma of Consciousness-Only (Vijñaptimātratā), it is very normal for the enlightenment factor of mindfulness not to be achieved, as this pertains to the wisdom of the path of a Bodhisattva (mārgajñatā). When the power of wisdom is insufficient, it is impossible to achieve the enlightenment factor of mindfulness in the context of Consciousness-Only. However, regarding the dharmas we should currently be studying, the enlightenment factor of mindfulness should be cultivated and achieved. For instance, someone who has not severed the view of self should constantly be mindful of the content for severing the view of self—the emptiness and selflessness of the five aggregates. They should constantly contemplate the impermanence and arising/ceasing of the five aggregates. Their mind should constantly accord with the principle of severing the view of self. At this time, the enlightenment factor of mindfulness arises. As for whether it is achieved or not, perfected or not, that still requires further examination until the enlightenment factor of mindfulness is achieved and perfected.

In the stage of Chan (Zen) investigation, one should examine whether the enlightenment factor of mindfulness regarding the Six Paramitas is achieved, examine the degree of cultivation of prajna wisdom, whether the mind can dwell on the dharma of prajna, whether upon encountering conditions one can associate it with the emptiness of prajna, whether one can realize that all dharmas are manifested by the eighth consciousness. Or, when in contact with all dharmas, one should constantly seek where exactly the eighth consciousness is, constantly mindful: "How do I realize the mind? How do I attain enlightenment? How do I investigate Chan? How do I cultivate concentration?" This is the state of mind one should currently possess in practice, and one should cause the enlightenment factor of mindfulness to continuously increase. If the mind drifts to worldly dharmas, it indicates that the mindfulness is not yet firm, the enlightenment factor of mindfulness is not achieved, and one should strengthen one's power of mindfulness.

Second, the enlightenment factor of investigation of dharmas. The enlightenment factor of investigation of dharmas means having a certain power of discrimination regarding the dharma one should currently practice. One should understand within oneself whether this dharma is correct or deviant, whether it is Mahayana or Hinayana, and what level it belongs to within the Buddhadharma. When encountering dharmas corresponding to one's own level of wisdom, if one has the correct power of discrimination and can make correct choices, it indicates that the enlightenment factor of investigation of dharmas has arisen, and one possesses the eye of dharma discrimination (dharmapravicaya).

With the enlightenment factor of investigation of dharmas, no matter what dharma or what person is teaching the dharma, one has a certain power of discernment and discrimination. Is the dharma taught by this teacher Mahayana or Hinayana? Is it the correct path or a deviant path? Does it accord with the Buddha's intent? What is the level of his own wisdom? Can he help oneself and sentient beings sever the view of self? Can he guide oneself and sentient beings to realize the mind and see the nature? One should have a certain eye of dharma discrimination to discern and choose. Whether to practice this dharma, when to practice it—one should have a measure in mind to make correct choices. It is normal to lack the power of discrimination regarding very profound dharmas for the time being. Some people may have a certain power of discrimination regarding dharmas slightly beyond their own level, but this power is certainly not great. Although the power of discrimination is not very strong, a rough discernment is sufficient, as one does not yet have the capacity to master it.

To know whether one's internal enlightenment factor of investigation of dharmas has arisen, one must carefully examine one's own power of discrimination regarding dharmas. After a period of examination, if one confirms that one has a certain power of discrimination, then one knows that one's internal enlightenment factor of investigation of dharmas has arisen. One must introspect one's own state of practice, its content, and degree; then the practice will have steps, levels, and substance. With these steps clearly understood in mind, one will know how to study and practice at present. One will not be confused and directionless, learning whatever dharma one encounters, but will practice in an orderly, step-by-step manner, proceeding systematically. In this way, one knows that one's internal enlightenment factor of investigation of dharmas has been cultivated and achieved.

Third, the enlightenment factor of diligence. Without the enlightenment factor of investigation of dharmas, without possessing the eye of dharma discrimination, can one be diligent? One cannot truly be diligent. For example, suppose there are two paths, one correct and the other incorrect. If one chooses the wrong one, it is like going south by driving the chariot north. If the direction is wrong, does not greater diligence take one further from the correct path? Therefore, before the enlightenment factor of diligence arises, one should possess the enlightenment factor of investigation of dharmas. Only after choosing the correct path of practice, the correct dharma to practice, or choosing a wise teacher, can one diligently practice a certain dharma, or diligently follow a certain teacher. This is right diligence. If the enlightenment factor of investigation of dharmas 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 delayed. This is wrong diligence. Right diligence brings a measure of wisdom achievement for every measure of diligence.

Diligence includes many aspects. For example, practicing the Bodhisattva path, one must be diligent in giving, precepts, patience, and meditation. Any dharma that can lead to realizing the mind and seeing the nature should be diligently practiced. This is the enlightenment factor of diligence. Internal diligence is the diligence of the mental faculty (manas); this is true, ultimate diligence. External diligence is the diligence of the mental consciousness (mano-vijñāna); this is not yet true diligence and still needs to continue to permeate the mental faculty. Only when the mental faculty is diligent can the mind be constantly mindful of the dharma, diligently practicing it day and night.

Fourth, the enlightenment factor of joy. What is the result after diligently practicing for a period of time? Having correctly grasped the direction of studying a certain dharma, one generates a heart of joy and delight. The more one studies, the happier one feels, the more filled with Dharma joy, the more one feels a sense of accomplishment. The mind attains a slight merit of liberation. The so-called joy and delight refers to, on the one hand, inner joy, and on the other hand, love and delight for the dharma. This is the enlightenment factor of joy. If one practices for a long time and the enlightenment factor of joy never arises in the mind, it indicates that the study and practice are not yet effective, or the diligence is insufficient, or the chosen dharma is incorrect, or the enlightenment factor of mindfulness is not achieved. If the dharma is studied correctly, at a certain point the enlightenment factor of joy will definitely arise, filling the mind with joy and delight, because body and mind have already gained benefit. If no benefit is gained, the heart of joy and delight will not arise. For example, if one obtains something and feels it is quite useful to oneself, one will be very happy. If one feels this thing is useless or not very useful, one will not be happy.

Fifth, the enlightenment factor of tranquility (lightness and ease). After joy arises in the mind, what phenomenon appears? Afflictions are suppressed, the five hindrances lessen, and then a feeling of lightness and ease arises in the mind. This is the enlightenment factor of tranquility (pṛṣrabdhi). This "tranquility" (猗) means lofty, supreme, and restful. Both body and mind rest. Superior states appear in the body, and the mind is peaceful and stable. At this time, the more one practices, the more relaxed, free, and liberated one feels. Body and mind become more relaxed. If one can maintain this, it indicates the enlightenment factor of tranquility is achieved. If one cannot maintain it, it indicates the enlightenment factor of tranquility has regressed.

The enlightenment factor of tranquility is also called the enlightenment factor of lightness and ease. Lightness and ease refer to the mind being very relaxed, peaceful, and at ease, and the body being light, not heavy. Body and mind are interdependent. When the body changes, the mind changes; when the mind changes, the body changes; body and mind correspond. If the mind is joyful or relaxed and at ease, the body feels light and buoyant. If the body is light and buoyant, the mind is relaxed and joyful. If the body is not well, the mind's state will not be joyful, relaxed, or at ease. When meditation (dhyāna) arises, the bodily feeling is very light, and the mind is certainly very happy. When one studies the dharma and becomes very joyful, the body is certainly relaxed and peaceful.

Meditation (dhyāna) means both body and mind attain concentration. Lacking either, it cannot be called meditation. One cannot be separated from the body and attain concentration, nor separated from the mind and attain concentration; the two complement each other. Meditation can enable one to attain a feeling of lightness and ease, lightness, and freedom. So-called lightness refers to the physical body being light, not heavy, while the mind is also joyful and comfortable, the mental capacity expands. The feeling of lightness and ease corresponds to the upper realms (higher states of existence), having a tendency to transcend this human realm. This is a sign of concentration. Many people have not cultivated to this state; the body is still very heavy, and the mind has not generated feelings of joy, lightness, ease, or liberation. This indicates that the practice is still not effective or not according to the dharma.

When one cultivates to the point where the feeling of lightness and ease appears, the state of walking, standing, sitting, and lying down becomes different from before. The state of mind 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 realized the mind—a person with clear vision can tell at a glance. Ancient Chan masters all had that discerning eye. When a disciple, after investigating Chan for a certain period, walked over with a beaming face, his whole body revealing an aura as if he had attained the Way, the master, with one look, knew without the disciple saying a word. Attaining the Way has signs. It is not that after severing the view of self, realizing the fruit, or realizing the mind, one's body, speech, and mind remain exactly the same as before, without the slightest difference, let alone worse than before with heavier afflictions. The state of body and mind just after realizing the mind and seeing the nature, just after severing the view of self—others can see at a glance that it is different from before. When cultivating to the enlightenment factor of tranquility, it is the same; both body and mind undergo changes.

Sixth, the enlightenment factor of concentration. After the enlightenment factor of tranquility is achieved, meditation (dhyāna) will appear. So-called meditation (dhyāna) refers, on the one hand, to decisiveness regarding the dharma, and on the other hand, to the tranquility of body and mind: the body is peaceful and does not move chaotically; the mind can be unified, deeply and subtly reflect without scattering, abiding in a state of non-movement. So-called concentration means not being scattered; one can dwell on the dharma and penetrate deeply into it, undisturbed by the outside world, the mind abiding on the dharma. Only when both these types of concentration are complete is it full meditation (dhyāna). When one cultivates to the point where the access concentration (anāgamya-samādhi) is complete, the mind is relatively stable and focused. When reflecting on 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 meditation (dhyāna) is achieved. Regardless of whether one can sit in lotus posture, the mind accords with meditation. Walking, standing, sitting, and lying down, one can have concentration. In this way, one can penetrate deeply into the Buddhadharma. This is the enlightenment factor of concentration.

In the enlightenment factor of tranquility, there is preliminary concentration. If the preceding enlightenment factor of tranquility is not cultivated, the subsequent enlightenment factor of concentration cannot appear. Even if one forces oneself to sit for a long time, without the enlightenment factor of tranquility, attaining concentration is very difficult. With the enlightenment factor of tranquility, entering concentration becomes easy. When walking, standing, sitting, and lying down, one has meditation, and the state of the body shows that meditation has appeared.

Therefore, only after cultivating the enlightenment factors of joy and tranquility can one have the enlightenment factor of concentration. Concentration is induced by the two enlightenment factors of joy and tranquility. Preceding them are the enlightenment factors of diligence and investigation of dharmas. 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 realized the fruit but none of these phenomena are present, what fruit has been realized? If someone claims to have realized the mind, but there are none of these physical and mental characteristics, feelings, or states, what mind has been realized? Therefore, whether one has realized the fruit or realized the mind cannot be hidden from those who have come before. Just by looking at the state of body and mind, it can be seen at a glance. Even without saying a word, one's appearance, demeanor, and expression reveal whether the mind has attained the dharma. Whether one has the Way is even more evident when one speaks; it cannot be hidden from those with clear vision.

Seventh, the enlightenment factor of equanimity. After meditation arises, it subdues all kinds of distracting thoughts. The wisdom of contemplation arises. Only by relinquishing all dharmas can the mind abide in the state of equal equanimity—neither suffering nor happiness, neither joy nor sorrow, plain and simple, neither greedy nor hateful, the mind pure and clean. The "relinquishing" (舍) in the enlightenment factor of equanimity (upekṣā) means to let go. What originally existed that needed to be relinquished? There was joy and delight in the mind, greed and hatred, coarse and heavy perception and examination, scattering and fluctuation, all kinds of wrong views—these must be relinquished. All dharmas not corresponding to emptiness must be relinquished, so the mind attains emptiness. Before the second dhyāna, there is still perception and examination; the mind still has joy and delight that have not been relinquished. Upon reaching the fourth dhyāna, equanimity and mindfulness are purified; not a single thought remains. This is even more relinquishing; it is called "equanimity and mindfulness purified."

When the mind has feelings of suffering and happiness, it is scattered. When thoughts in the mind are unceasing, when thinking and recollection are unceasing, it is scattered. When meditation arises, the feeling of suffering is relinquished, the feeling of happiness is relinquished, coarse perception and examination are relinquished, scattered thoughts are relinquished, the mind's recollection of the past is relinquished, the existence of dharmas ceases, the mind's thoughts clarify, and the mind becomes pure. Body and mind are both empty. This is the enlightenment factor of equanimity. At the end of cultivating the Seven Factors of Enlightenment, all the complexity and coarseness within the mind must be relinquished, and then the enlightenment factor of equanimity is achieved.

In such a state, the Buddhadharma that one contemplates and reflects upon can enter the mind. Contemplation can become deep and subtle. The mental faculty (manas) can, within concentration, single-mindedly ponder and contemplate, and only then can one sever the view of self and realize the fruit. If the mind is constantly disturbed, unable to be pure, one cannot penetrate deeply into the Buddhadharma, cannot be permeated (by it), and thus no wisdom arises. When the enlightenment factor of equanimity arises, the mind is calm, like lake water without waves—utterly undisturbed. Only then can the Buddhadharma permeate the inner mind, moistening the heart-field, and the seedling of wisdom can grow. If the mind is always filled with joy and delight, concentration is insufficient, thoughts are relatively restless, contemplation is inadequate, the Buddhadharma cannot penetrate deeply into the mind, and one cannot realize the fruit or develop wisdom.

A pure state of mind should be the mind of equanimity. When some Buddhists attain a good state in Buddha recitation, they see Buddhas and Bodhisattvas appear in concentration and feel very joyful. If one cannot resolve this state of mind, always clinging to the appearance of Buddhas and Bodhisattvas, the mind is not pure and easily enters demonic states. Some people in practice constantly generate sadness in their minds—sadness for themselves, sadness for sentient beings, feeling the whole world is suffering, suffering unbearably. This is the influence of the demon of sadness; the state of mind is also not pure. Only when, in the end, both the mind-states of sadness and joy are completely relinquished, and one abides in a calm, plain, steady, and equal state of mind, can one penetrate deeply into the Buddhadharma. Abiding in that most correct state of mind, one can achieve contemplation, thereby severing the view of self, realizing the mind, and attaining enlightenment.

The Seven Factors of Enlightenment are interlinked like a chain. 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 realize the fruit. These are the preliminary conditions for realizing the fruit. Therefore, if one has none of these experiences, 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 generated a heart of joy and delight, body and mind have never experienced lightness and ease, and the understanding of the dharma is still not deep enough, contemplation cannot be achieved. Especially if one has never contemplated before, it is even more impossible to sever the view of self. Only those who were Third or Fourth Fruit (Anāgāmin or Arhat) practitioners in a past life and have returned, encountering the Buddhadharma in this life, need only reflect slightly upon hearing a crucial sentence, contemplate slightly, and can realize the fruit, without needing to reflect and contemplate each dharma repeatedly. Those realizing the fruit for the first time must reflect repeatedly, contemplate carefully and deeply, cultivate all Seven Factors of Enlightenment deeply, and achieve them all, before they can sever the view of self. Even those who were Third or Fourth Fruit practitioners in a past life and have returned, after encountering the Buddhadharma, must also quickly generate these enlightenment factors before they can realize 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 very stable before one can enter the next stage. Those who have returned after realizing the fruit in a past life do not need to do this; the arising of the Seven Factors of Enlightenment happens one after another very quickly. Great Arhats like Śāriputra and Mahāmaudgalyāyana completed it in an instant; their meditation arose instantly, their contemplation was achieved in a single thought, completed in a flash of the mind. This is because they were fully endowed with the Seven Factors of Enlightenment in their past lives. But for us in this life, cultivating for the first time, the time required will be longer. If the Seven Factors of Enlightenment are not achieved, not cultivated to fruition, or if after arising they do not last for a period but disappear, then one cannot sever the view of self. If one insists otherwise, it is false speech. The external manifestation of the body and mind of a person who has realized the fruit will certainly be greatly different from before, because after all, they have attained the initial merit and benefit of liberation; body and mind will definitely transform.

II. Specific Contemplation of the Seven Factors of Enlightenment

Original Text: Furthermore, O Bhikkhus, a bhikkhu abides contemplating dharmas in the dharmas of the seven factors of enlightenment. Now, O Bhikkhus, how does a bhikkhu abide contemplating dharmas in the dharmas of the seven factors of enlightenment? Herein, O Bhikkhus, if the internal enlightenment factor of mindfulness is present, a bhikkhu knows: “The internal enlightenment factor of mindfulness is present in me.” If the internal enlightenment factor of mindfulness is absent, he knows: “The internal enlightenment factor of mindfulness is absent in me.” And he knows how the unarisen enlightenment factor of mindfulness arises, and he knows how the arisen enlightenment factor of mindfulness is brought to perfection by cultivation.

Explanation: Furthermore, O Bhikkhus, regarding the dharmas of the Seven Factors of Enlightenment, the mind should abide in the observation of dharmas. Then, O Bhikkhus, how does a bhikkhu abide with the mind dwelling in the contemplation of the dharmas of the Seven Factors of Enlightenment? Regarding this, O Bhikkhus, if a bhikkhu has cultivated the enlightenment factor of mindfulness within, he should know with true knowledge that he has the internal enlightenment factor of mindfulness. If he has not cultivated the internal enlightenment factor of mindfulness within, he should also know with true knowledge that he does not have the internal enlightenment factor of mindfulness. If previously he had not cultivated the internal enlightenment factor of mindfulness, but now the internal enlightenment factor of mindfulness has appeared, he should also know with true knowledge. If the internal enlightenment factor of mindfulness has been cultivated to achievement, he should also know with true knowledge.

The internal enlightenment factor of mindfulness refers to the mental faculty (manas) in the deep mind constantly being mindful of the dharma; the permeating mindfulness is relatively deep, not just floating on the level of mental consciousness. To accurately know whether the enlightenment factor of mindfulness in one's mind has arisen and been achieved, one must have a very clear understanding of the connotation and characteristics of the enlightenment factor of mindfulness in order to truly compare and examine oneself. The cultivation of the other enlightenment factors is also like this; they are all divided into the external (of mental consciousness) and the internal (of mental faculty).

Original Text: If the internal enlightenment factor of investigation of dharmas is present, he knows: “The internal enlightenment factor of investigation of dharmas is present in me.” … up to … and he knows how the arisen internal enlightenment factor of investigation of dharmas is brought to perfection by cultivation. If the internal enlightenment factor of energy (diligence) is present, he knows: “The internal enlightenment factor of energy is present in me.” … up to … and he knows how the arisen internal enlightenment factor of energy is brought to perfection by cultivation. If the internal enlightenment factor of joy is present, he knows: “The internal enlightenment factor of joy is present in me.” … up to … and he knows how the arisen internal enlightenment factor of joy is brought to perfection by cultivation.

Explanation: If a bhikkhu has cultivated the internal enlightenment factor of investigation of dharmas within, he should know with true knowledge that he has the internal enlightenment factor of investigation of dharmas. If he has not cultivated the internal enlightenment factor of investigation of dharmas within, he should know with true knowledge that he does not have the internal enlightenment factor of investigation of dharmas. If previously he had not cultivated the internal enlightenment factor of investigation of dharmas, but now the internal enlightenment factor of investigation of dharmas has appeared, he should also know with true knowledge. If the internal enlightenment factor of investigation of dharmas has been cultivated to achievement, he should also know with true knowledge.

If a bhikkhu has cultivated the internal enlightenment factor of diligence within, he should know with true knowledge that he has the internal enlightenment factor of diligence. If he has not cultivated the internal enlightenment factor of diligence within, he should know with true knowledge that he does not have the internal enlightenment factor of diligence. If previously he had not cultivated the internal enlightenment factor of diligence, but now the internal enlightenment factor of diligence has appeared, he should also know with true knowledge. If the internal enlightenment factor of diligence has been cultivated to achievement, he should also know with true knowledge.

If a bhikkhu has cultivated the enlightenment factor of joy within, he should know with true knowledge that he has the internal enlightenment factor of joy. If he has not cultivated the internal enlightenment factor of joy within, he should know with true knowledge that he does not have the internal enlightenment factor of joy. If previously he had not cultivated the internal enlightenment factor of joy, but now the internal enlightenment factor of joy has appeared, he should also know with true knowledge. If the internal enlightenment factor of joy has been cultivated to achievement, he should also know with true knowledge.

Original Text: If the internal enlightenment factor of tranquility (pṛṣrabdhi) is present, he knows: “The internal enlightenment factor of tranquility is present in me.” … up to … and he knows how the arisen internal enlightenment factor of tranquility is brought to perfection by cultivation. If the internal enlightenment factor of concentration is present, he knows: “The internal enlightenment factor of concentration is present in me.” … up to … and he knows how the arisen internal enlightenment factor of concentration is brought to perfection by cultivation. If the internal enlightenment factor of equanimity is present, he knows: “The internal enlightenment factor of equanimity is present in me.” If the internal enlightenment factor of equanimity is absent, he knows: “The internal enlightenment factor of equanimity is absent in me.” And he knows how the unarisen enlightenment factor of equanimity arises, and he knows how the arisen enlightenment factor of equanimity is brought to perfection by cultivation.

Explanation: If a bhikkhu has cultivated the internal enlightenment factor of tranquility within, he should know with true knowledge that he has the internal enlightenment factor of tranquility. If he has not cultivated the internal enlightenment factor of tranquility within, he should know with true knowledge that he does not have the internal enlightenment factor of tranquility. If previously he had not cultivated the internal enlightenment factor of tranquility, but now the internal enlightenment factor of tranquility has appeared, he should also know with true knowledge. If the internal enlightenment factor of tranquility has been cultivated to achievement, he should also know with true knowledge.

If a bhikkhu has cultivated the internal enlightenment factor of concentration within, he should know with true knowledge that he has the internal enlightenment factor of concentration. If he has not cultivated the internal enlightenment factor of concentration within, he should know with true knowledge that he does not have the internal enlightenment factor of concentration. If previously he had not cultivated the internal enlightenment factor of concentration, but now the internal enlightenment factor of concentration has appeared, he should also know with true knowledge. If the internal enlightenment factor of concentration has been cultivated to achievement, he should also know with true knowledge.

If a bhikkhu has cultivated the internal enlightenment factor of equanimity within, he should know with true knowledge that he has the internal enlightenment factor of equanimity. If he has not yet cultivated the internal enlightenment factor of equanimity within, he should know with true knowledge that he does not have the internal enlightenment factor of equanimity. And he should also know that the internal enlightenment factor of equanimity, which had not been cultivated before, has now arisen, and he should know with true knowledge that the arisen internal enlightenment factor of equanimity has been cultivated to achievement.

Original Text: Thus he abides contemplating dharmas internally in dharmas, or he abides contemplating dharmas externally in dharmas, or he abides contemplating dharmas both internally and externally in dharmas. Or he abides contemplating the nature of arising in dharmas, or he abides contemplating the nature of passing away in dharmas, or he abides contemplating both the nature of arising and passing away in dharmas. Or mindfulness that “there are dharmas” is established in him just to the extent necessary for knowledge and mindfulness. And he abides independent, not clinging to anything in the world. Thus, O Bhikkhus, a bhikkhu abides contemplating dharmas in the dharmas of the seven factors of enlightenment.

Explanation: Contemplating like this, the mind either abides in the observation of internal dharmas, or abides in the observation of external dharmas, or abides in the simultaneous observation of both internal and external dharmas. Or the mind abides in observing the arising of the dharmas of the Seven Factors of Enlightenment, or abides in observing the cessation of the dharmas of the Seven Factors of Enlightenment, or abides in the simultaneous observation of the arising and cessation phenomena of the dharmas of the Seven Factors of Enlightenment. Progressing along this path, the sixth and seventh consciousnesses (mental consciousness and manas) both generate wisdom cognition regarding the Seven Factors of Enlightenment. The mind also constantly recollects the Seven Factors of Enlightenment. Thus, mindfulness of the dharmas of the Seven Factors of Enlightenment becomes present. Bhikkhus should abide without relying on anything and without grasping at any thing in the world. O Bhikkhus, a bhikkhu should thus abide in the observation of the dharmas of the Seven Factors of Enlightenment.

When contemplating the dharmas of the Seven Factors of Enlightenment, it is divided into contemplating the internal dharmas of the Seven Factors of Enlightenment, the external dharmas of the Seven Factors of Enlightenment, and simultaneously contemplating both internal and external dharmas of the Seven Factors of Enlightenment. The internal dharmas of the Seven Factors of Enlightenment refer to the Seven Factors of Enlightenment cultivated by the deep, hidden mental faculty (manas). The external dharmas of the Seven Factors of Enlightenment refer to the Seven Factors of Enlightenment cultivated by the mental consciousness. Then, one contemplates the arising of the dharmas of the Seven Factors of Enlightenment, the mind abiding in observing the arising dharmas. Afterwards, one contemplates the cessation of the dharmas of the Seven Factors of Enlightenment, the mind abiding in observing the ceasing dharmas. Then, one simultaneously contemplates the arising and ceasing dharmas of the Seven Factors of Enlightenment, the mind abiding in observing the arising and ceasing dharmas. At the end of contemplation, when concentration is complete, the wisdom of observation arises. The mind is entirely filled with thoughts related to the dharmas of the Seven Factors of Enlightenment. Then, one relinquishes these thoughts of dharmas, abiding in a state of nothingness, abiding in emptiness. One must empty any kind of thought in the mind; the mind relies on nothing; one should not regard the dharmas of the Seven Factors of Enlightenment as real—use them and then relinquish them. A bhikkhu should abide like this; thus, the enlightenment factor of equanimity is achieved. After each type of contemplation, one must relinquish the thoughts and contemplations in the mind, abiding in the state of relinquishing thoughts. Finally, even the thought of relinquishing is abandoned; only then is it ultimate.

Thus, the dharmas of the Seven Factors of Enlightenment are completed. This is called abiding in the contemplation of the dharmas of the Seven Factors of Enlightenment.

III. What are the Internal and External Seven Factors of Enlightenment?

In this sutra, the Buddha divided the Seven Factors of Enlightenment into internal and external. The true arising of the Seven Factors of Enlightenment deep within the mind refers to the enlightenment factors cultivated by the mental faculty (manas). The surface arising of the enlightenment factors refers to the enlightenment factors at the level of mental consciousness. The external Seven Factors of Enlightenment arising from mental consciousness have not yet permeated the internal Seven Factors of Enlightenment of the mental faculty. But for the Seven Factors of Enlightenment to truly arise, the most important are the internal Seven Factors of Enlightenment of the mental faculty.

The enlightenment factor of mindfulness is divided into the external enlightenment factor of mindfulness of mental consciousness and the internal enlightenment factor of mindfulness of the mental faculty. Mental consciousness generates the external enlightenment factor of mindfulness, but if the mental faculty is unwilling to be permeated by mental consciousness, the mental faculty will still externally grasp and scatter everywhere, unwilling to dwell on what mental consciousness is mindful of. If the mental faculty lacks the enlightenment factor of mindfulness, is not mindful of the dharma meaning that mental consciousness is mindful of, then the enlightenment factor of mindfulness of mental consciousness does not play a decisive role and will scatter and deteriorate. Because it has not permeated the mental faculty, the internal enlightenment factor of mindfulness of the mental faculty is not achieved. Then the subsequent other enlightenment factors cannot appear, and thus one cannot sever the view of self. When the enlightenment factor of mindfulness is truly achieved, it includes not only the external enlightenment factor of mindfulness of mental consciousness but also the achievement of the internal enlightenment factor of mindfulness of the mental faculty. Both dharmas are very important. Only when the enlightenment factor of mindfulness of the mental faculty appears and is achieved can it promote the appearance of the subsequent enlightenment factors.

If the mental faculty is constantly mindful without departing from the dharma being cultivated, then one can continuously focus on the meaning of the dharma day and night. Even while eating and sleeping, one is mindful of the dharma, never departing from reflecting on the meaning of the dharma. Such an enlightenment factor of mindfulness is ultimate. Therefore, the internal enlightenment factors and the external enlightenment factors are both indispensable. For example, if the mental faculty wishes to cultivate the dharma of the Four Noble Truths, it will constantly dwell on the Four Noble Truths, wanting to understand them clearly. The mental consciousness must cooperate with the mental faculty; whether walking, standing, sitting, or lying down, every thought is about the meaning of the Four Noble Truths. Because the mental faculty's mindfulness is extremely firm, it pulls mental consciousness to follow along. This firm mindfulness is the internal enlightenment factor of mindfulness of the mental faculty.

The enlightenment factor of mindfulness possessed solely by mental consciousness will be broken due to the mental faculty constantly grasping externally. Therefore, the initial achievement resides in mental consciousness. When the enlightenment factor of mindfulness of mental consciousness successfully permeates the mental faculty, the internal enlightenment factor of mindfulness of the mental faculty can be achieved. The true achievement still resides in the mental faculty. From this, it can be understood that all dharmas must permeate the mental faculty to be achieved. If they do not permeate the mental faculty, they are only cultivation at the level of mental consciousness; one cannot realize the dharma principle.

The enlightenment factor of investigation of dharmas is divided into the external enlightenment factor of investigation of dharmas of mental consciousness and the internal enlightenment factor of investigation of dharmas of the mental faculty. The external enlightenment factor of investigation of dharmas arises and is achieved first, then it can permeate the mental faculty, and the internal enlightenment factor of investigation of dharmas can arise and be achieved. The external enlightenment factor of investigation of dharmas of mental consciousness is intermittent and does not play a decisive role. When truly choosing which dharma to study and practice, one will still hesitate. When the enlightenment factor of investigation of dharmas of the mental faculty is achieved, it can automatically and consciously choose the correct Buddhadharma to study and practice, without taking wrong or deviant paths.

The enlightenment factor of investigation of dharmas of the mental faculty is the function of discrimination, arising from the mental faculty's mental factor of volition (cetanā). The mental factor of volition of the mental faculty is very sharp and fast. For example, when a sudden major accident occurs, the discrimination of mental consciousness has not yet arisen. At this time, the discrimination of the mental faculty directly functions—dodging or taking other actions to avoid danger. After a series of actions are completed, mental consciousness then reacts. If at a fork in the road, needing to choose which path to take, before mental consciousness has time to consider, the mental faculty has already made a choice according to its own volition.

Another example: when three or four urgent matters requiring handling occur simultaneously, and mental consciousness is tangled like hemp, unable to decide, one must rely on the intuition of the mental faculty to choose and act. Mental consciousness can only cooperate with the mental faculty in creating actions; it cannot consider or choose anything. But the discrimination of the mental faculty still needs constant permeation by mental consciousness to have correct discrimination in most dharmas. Therefore, only when the mental faculty possesses the enlightenment factor of investigation of dharmas can we truly diligently study the dharma. If the mental faculty does not yet possess the enlightenment factor of investigation of dharmas, having only mental consciousness possess it is still insufficient.

The enlightenment factor of diligence is divided into the external enlightenment factor of diligence of mental consciousness and the internal enlightenment factor of diligence of the mental faculty. In the study and practice of all dharmas, if only mental consciousness wishes to be diligent in study and practice, but the deep mental faculty does not wish to be diligent, then one cannot diligently practice; this dharma cannot be cultivated to achievement. For example, although some people seem very diligent in practice on the surface, reading many books, studying much Buddhadharma, if the mental faculty is not interested and does not reflect deeply, not understanding the studied dharma, then the practice of mental consciousness is like viewing flowers from horseback or skimming the surface like a dragonfly. The mental faculty is like a monkey mind and a galloping horse; in the end, nothing is understood.

Another example: students listening to a teacher's lecture know that if they do not listen carefully, they will fail the exam. Superficially, they seem to be listening attentively, but their minds cannot stop thinking about this and that. When reading, they skim ten lines at a time, memorize by rote but cannot remember. After a lesson, if asked what they learned or what insights they gained, the student cannot answer anything. Some elementary school students who dislike studying are like this; they sit at their desks seeming to concentrate on the lecture, but the mental faculty is absent-minded, thoughts flying who knows where. The teacher's voice enters the left ear and goes directly out the right ear, not staying in the mental faculty at all; thus, the study is in vain.

The superficial diligence of mental consciousness, not penetrating deeply into the mental faculty, is external diligence, false diligence. Therefore, any dharma requires the internal diligence of the mental faculty to be achieved. The external diligence of mental consciousness is like duckweed, floating and unstable. As long as the internal diligence of the mental faculty is achieved, even if mental consciousness is talking to others, drinking tea, or doing other things while investigating Chan, it does not affect the internal diligence of the mental faculty. The mental faculty naturally remains constantly mindful of the Chan investigation without interruption. When investigating Chan or reflecting, the mental faculty can synchronize with mental consciousness or not. However, when the mental faculty and mental consciousness simultaneously focus on one dharma, the reflection becomes clearer. At this time, it is wholehearted; mental consciousness does not need to be distracted by other dharmas, and the mental faculty does not need to receive more information from mental consciousness. When the mental faculty and mental consciousness are distracted during activities, not focused enough, the reflection is shallower than reflection in stillness. In short, the diligence of mental consciousness and mental faculty together is true diligence.

The enlightenment factor of joy is divided into the external enlightenment factor of joy of mental consciousness and the internal enlightenment factor of joy of the mental faculty. First, mental consciousness generates joy and delight, love and delight for the dharma meaning. Then it permeates the mental faculty, causing the mental faculty to also generate joy and delight, love and delight for the dharma meaning. The enlightenment factor of joy of mental consciousness is relatively superficial, disappearing in an instant, not lasting long or firm, and does not cause changes in body and mind. When the mental faculty generates joy and delight, it is relatively deep and firm, filling the whole body and mind with joy and delight. Only then can the subsequent enlightenment factor of tranquility appear, with body and mind both becoming light and at ease. The joy of mental consciousness and the joy of the mental faculty are different. When the mental faculty is joyful, it is deep and cannot be suppressed; the joy of the mental faculty is revealed in the eyes and facial expression. The joy of mental consciousness has a sense of being perfunctory and artificial; it is not sincere.

The enlightenment factor of tranquility is divided into the external enlightenment factor of tranquility of mental consciousness and the internal enlightenment factor of tranquility of the mental faculty. Mental consciousness subdues coarse afflictions and hindrances, generating lightness, ease, and coolness. It further permeates the mental faculty, causing the mental faculty to also subdue coarse afflictions and hindrances, making body and mind both light, at ease, and comfortable. Afterwards, meditation is initiated.

The enlightenment factor of concentration is divided into the external enlightenment factor of concentration of mental consciousness and the internal enlightenment factor of concentration of the mental faculty. After mental consciousness generates meditation, it pulls the mental faculty, forcing it to enter concentration. Thus, the internal and external enlightenment factors of concentration arise. If there is only the enlightenment factor of concentration of mental consciousness, without the enlightenment factor of concentration of the mental faculty, then the enlightenment factor of concentration of mental consciousness is not lasting or firm and will inevitably scatter and cease. When the mental faculty has the enlightenment factor of concentration, the mind is constantly in concentration, not scattered, not dull; thoughts are subtle, and true wisdom can arise. There are two aspects to the enlightenment factor of concentration: first, being concentrated on the dharma being practiced without wavering; second, initiating meditation, penetrating deeply into concentration, reflecting single-mindedly, without departing or abandoning. When the enlightenment factor of concentration is maintained to a relatively firm degree, one can cultivate the enlightenment factor of equanimity.

The enlightenment factor of equanimity is divided into the external enlightenment factor of equanimity of mental consciousness and the internal enlightenment factor of equanimity of the mental faculty. After meditation arises, moistened by the water of concentration, the thoughts of mental consciousness and mental faculty gradually become pure and clear. Distracting thoughts are removed; the thoughts of dharma remaining in the mind gradually lessen. Finally, any thought in the mind must be relinquished, pure and clean, utterly unobstructed. Initially, mental consciousness relinquishes thoughts and perception/examination. Then, the mental faculty also relinquishes thoughts and various views, neither liking nor disliking, balanced and moderate. The true achievement of relinquishing thoughts is achieved by the mental faculty. If the mental faculty wishes to be thoughtless, it is thoughtless. When the mental faculty grasps, its thoughts may be uncontrollable by mental consciousness, and mental consciousness must still cooperate with the mental faculty to generate thoughts. Only when the mental faculty relinquishes the heart of joy, the heart of hatred, and all other mental activities can it penetrate deeply into the correct dharma, concentrating on the investigation. When the mental faculty's thoughts are purified in equanimity, the six consciousnesses become calm like still water.

In the end, mental consciousness and mental faculty are constantly mindful of the dharmas of the Seven Factors of Enlightenment. Then, one excludes all thoughts of the Seven Factors of Enlightenment from the mind, not dwelling on any dharma. In this way, thoughts are purified in equanimity. Relying on such a practice method, not dwelling on a single dharma in the mind, the mental faculty becomes like the ālaya-vijñāna (storehouse consciousness), not grasping at any dharma, utterly empty. In the end, one can ultimately become a Buddha. Practice is using the method to extract the method. It is like having a thorn in the hand; one uses a needle to remove the thorn. After the thorn is removed, the needle is useless; then the needle is also discarded. Use the Buddhadharma to eliminate worldly dharmas; use deeper dharmas to eliminate shallow dharmas; use even higher dharmas to eliminate deep dharmas; finally, relinquish all dharmas, and achievement is attained.

Studying Buddhism and practicing is using the Buddhadharma to break sentient beings' ignorance; using deeper dharmas to break deeper ignorance. When ignorance is all broken, there is no need to practice the Buddhadharma anymore; the Buddhadharma is only used to liberate sentient beings. After the external enlightenment factor of equanimity of mental consciousness relinquishes the dharmas in the mind, and the internal enlightenment factor of equanimity of the mental faculty also relinquishes the dharmas in the mind, the mind is empty. At this time, there are no thoughts at all; thoughts are purified in equanimity, and one enters profound samādhi. When concentration is achieved, wisdom can be achieved. Contemplating within concentration, one can realize the dharma. Subsequent practice should successively realize all profound samādhi states like the illusion-like contemplation, the mirage-like contemplation, the dream-like contemplation, the mirror-image contemplation, and so on.