The Seven Enlightenment Factors - Part 2

The cultivation of the first three enlightenment factors—sati, dhammavicaya, and virīya—was discussed in the previous post. This post will now focus on the remaining four factors: pīti, passadhi, samādhi, and upekkhā.

(4) Pīti-sambojjhaṅga (Enlightenment Factor of Joy)

In Mahāsatipaṭṭhāna-sutta, the Buddha provided guidance on developing pīti (joy) as one of the essential factors of enlightenment. The Buddha explained that certain dhammas contribute to the arising of the joy enlightenment factor (pītisambojjhaṅga), and that frequent wise attention (yonisomanasikāra) serves as the vital nutriment for both its initial arising and its complete fulfilment.

It is vital to note that this pīti is not an ordinary pīti derived from worldly pleasures or mental states lacking wisdom, but rather a superior form of joy that emerges from wholesome activities such as dāna (generosity), sīla (moral conduct), and bhāvanā (meditation practice). Wise attention remains crucial throughout this process, as it enables practitioners to develop concentration and subsequently joy even when contemplating conventionally unpleasant objects. With proper attention to the repulsive nature of skeleton or a corpse, for instance, one can cultivate concentration that gives rise to this enlightenment factor through the power of access and absorption concentration.

There are eleven factors that can contribute to the arising of the joy enlightenment factor, which are:

1. Recollection of the Buddha (buddhānussati)

2. Recollection of the Dhamma (dhammaānussati)

3. Recollection of the Saṅgha (saṅghānussati)

4. Recollection of virtue (sīlaānussati)

5. Recollection of generosity (cāgānussati)

6. Recollection of peacefulness (upasamānussati)

When one recollects the sublime qualities of the Buddha, a profound joy naturally arises, pervading the entire body and leading one towards access concentration (upacārā).

Similarly, contemplating the excellence of the Dhamma or the virtues of the Saṅgha generates this same uplifting joy. Reflecting on one's well-maintained moral discipline, whether it be a monastic's purity of monastic codes or a layperson's faithful observance of the five or ten precepts, likewise brings forth this joyful state.

Acts of generosity, particularly those performed during challenging times such as famine or natural disaster, can serve as powerful sources of joy. When one recalls having offered nutritious food to fellow practitioners to support their practice, or when a layperson remembers their own virtuous deeds during difficult circumstances, joy naturally arises in the mind. Among all forms of giving, the most superior is dāna performed without any expectation of worldly gain, offered solely with the aspiration for Nibbāna and accompanied by genuine joy. For practitioners seeking upliftment at any stage in their meditation journey, engaging in acts of generosity before or after meditation—and frequently recollecting these wholesome deeds—can provide strong motivation for practice.

Joy also arises when one reflects on possessing wholesome qualities similar to those that led beings to the divine realms. Likewise, contemplating how one’s defilements have been subdued through meditative attainments can also serve as a basis for the arising of the enlightenment factor of joy.

7. Avoiding coarse individuals (lūkhapuggalaparivajjanatā)

   
   

8. Associating with gentle individuals (siniddhapuggalasevanatā)

   
   

9. Reflection on inspiring suttas (pasādanīyasuttantapaccavekkhaṇatā)

   
   

10. Resolute determination (tadadhimuttatā), and

    
    

11. Inclining the mind toward generating joy during activities such as standing or sitting.

In essence, wise attention serves as a powerful condition for the arising of joy as an enlightenment factor. For those practising samatha, this involves maintaining consistent, calm, and unbroken attention on the meditation object. For vipassanā practitioners, it entails clearly understanding the true nature of ultimate realities and their characteristics of anicca, dukkha, and anatta. Joy arises naturally from the ability to remain steadily and peacefully with the object: it is not something that can be forced into being. The proper arising of joy depends on wise attention directed at the object. Thus, any joy that emerges from volitional effort alone will be short-lived, because the mind, instead of resting on the object that genuinely fosters joy, becomes preoccupied with trying to induce bodily joy. Without sustained attention on the object, the mind is prone to dullness, and sloth and torpor are likely to arise. Therefore, meditators must be careful not to become attached to bodily joy or any form of joy that does not stem from wise attention to the meditation object or any wholesome activities.

(5) Passaddhi-sambojjhaṅga (Enlightenment Factor of Tranquillity)

Seven factors contribute to the arising of the tranquillity enlightenment factor:

1. Enjoying refined food (paṇītabhojanasevanatā)

   
   

2. Enjoying favourable weather conditions (utusukhasevanatā)

   
   

3. Enjoying comfortable postures (iriyāpathasukhasevanatā)

For instance, tranquillity arises for one who consumes refined, nourishing, and suitable food. Likewise, it develops in those who enjoy appropriate weather conditions and comfortable postures. However, this does not refer to those [with very strong paramī] who are naturally tolerant of all weather and postures. It applies to those who are still affected by external conditions, because for such individuals, tranquillity arises through avoiding incompatible circumstances and embracing those that are supportive.

4. Maintaining equanimity (majjhattapayogatā):

Equanimity (majjhattapayoga) refers to reflecting on the principle of ownership of kamma (kammassakatā-paccavekkhaṇā)—that all beings are the heirs of their actions. When we encounter misfortune, despite our efforts, and we find ourselves unable to change the situation, instead of blaming others or falling into self-recrimination, we can cultivate the view of kamma. Recognising that we are experiencing the results of past actions, we can maintain a neutral and peaceful state of mind. This mental balance supports tranquillity in both body and mind.

Similarly, when we experience great fortune, whether unexpected success, wealth, or opportunity, if we reflect that these are the results of past wholesome actions combined with present effort and wisdom, we can avoid falling into pride or stinginess. By grounding ourselves in the view of kamma and develop upekkhā brahmavihāra, tranquillity arises naturally.

5. Avoiding individuals with agitated bodies (sāraddhakāyapuggalaparivajjanatā):

   
   

6. Associating with individuals with tranquil bodies (passaddhakāyapuggalasevanatā)

   
   

Avoiding coarse individuals who harm others with sticks or weapons also supports the development of tranquillity. Conversely, associating with restrained individuals who possess tranquil bodies and composed demeanour further encourages its growth.

Let me share a story that illustrates the significance of association in relation to tranquillity:

There was once a Thera during the Buddha's time named Dhammaruci. In one of his past lives, during the time of the Buddha Dīpaṅkara, he was a man named Megha. During that period, he encountered the Bodhisatta, who was then the hermit Sumedha. Megha witnessed the Buddha Dīpaṅkara prophesy that Sumedha would become the Buddha Gotama after four incalculable and one hundred thousand aeons. Deeply inspired by this encounter, Megha entered the monastic order under Sumedha’s guidance. However, due to associating with unwholesome companions, Megha eventually left the monastic order and committed grievous acts, including the killing of his own mother. As a consequence of this grave kamma, he was reborn in Avīci hell, where he endured tremendous suffering. It is said that he remained in Avīci and lower realms, being reborn repeatedly, for four incalculable and one hundred thousand aeons.

After that prolonged period, he was reborn as a big carnivorous fish during the Gotama Buddha's time. During that life, he encountered a group of shipwrecked sailors. As he attempted to harm them for food, the sailors, frightened, invoked the name of the Buddha Gotama. Upon hearing the Buddha’s name, Megha recalled Dīpaṅkara Buddha’s prophecy regarding Sumedha. This recollection stirred his mind, and he thought: “My teacher has now become a Buddha.” With that, he developed a deep aspiration to be reborn as a human to meet the Buddha. Due to the support of past wholesome kamma, he was subsequently reborn as a human in Sāvatthi.

There, he had the opportunity to hear the Dhamma from the Buddha at Jetavana Monastery. The Buddha said to him, “Oh, we meet again after such a long time.” Deeply moved by this phrase and his teachings, he entered the Saṅgha once more and diligently practised until he attained Arahantship.

This story highlights the profound impact of association. Due to wrong association, one being fell into the lower realms for an immeasurably long time, while another became a Buddha. In saṃsāra, the consequences of our associations can be vast. If we associate with those who have coarse states of mind and lack restraint, we risk being led astray on the path. Such company encourages the development of unrefined physical, verbal, and mental actions, and we may find ourselves adopting similar states. This is observable even in our daily lives—those who are physically, mentally, and verbally coarse tend to influence those around them in the same way. As Buddhists, we must be vigilant about our associations and avoid those that might hinder our spiritual development.

7. Resolute determination (tadadhimuttatā):

Additionally, inclining the mind towards tranquillity during everyday activities such as standing or sitting also fosters its development. This means allowing the mind to remain in wholesome states at all times, avoiding unwholesome tendencies that could lead to coarse actions of body, speech, or mind.

(6) Samādhi-sambojjaṅgha (Enlightenment Factor of Concentration)

Eleven factors contribute to the arising of the concentration enlightenment factor:

1. Purification of objects (vatthuvisadakiriyatā)

2. Balancing of faculties (indriyasamattapaṭipādanatā)

3. Skill in meditation objects (nimittakusalatā)

4. Grasping the mind at the right time (samaye cittassa paggahaṇatā)

5. Restraining the mind at the right time (samaye cittassa niggahaṇatā)

6. Gladdening the mind at the right time (samaye sampahaṃsanatā)

7. Observing equanimity at the right time (samaye ajjhupekkhanatā)

8. Avoiding individuals lacking concentration (asamāhitapuggalaparivajjanatā)

9. Associating with individuals possessing concentration (samāhitapuggalasevanatā)

10. Reflecting on meditative attainments (jhānavimokkhapaccavekkhaṇatā)

11. Resolute determination (tadadhimuttatā)

This enlightenment factor is explained more comprehensively here in this post. But some essential points are further summarised below.

2. Balancing of faculties (indriyasamattapaṭipādanatā):

   
   

Just as we balance the five spiritual faculties—effort with concentration, and faith with wisdom—through mindfulness (sati), so too do we balance the enlightenment factors using the same principle. Among the seven enlightenment factors, sati acts as a balancing agent between two groups:

• To energise the mind when effort is too lax, one should cultivate:

  • Dhammavicaya (investigation of phenomena)

  • Viriya (energy)

  • Pīti (joy)

• To calm the mind when it becomes restless due to excessive effort, one should cultivate:

  • Passaddhi (tranquillity)

  • Samādhi (concentration)

  • Upekkhā (equanimity)

3. Skill in meditation objects (nimittakusalatā): This refers to proficiency in grasping meditation objects. A meditator skilled in their object can establish and maintain concentration more effectively.

4. Grasping the mind at the right time (samaye cittassa paggahaṇatā): When the mind becomes sluggish due to overly relaxed effort or other causes, it should be uplifted by arousing the enlightenment factors of investigation and energy.

5. Restraining the mind at the right time (samaye cittassa niggahaṇatā): When the mind becomes restless due to excessive striving or agitation, it should be pacified by arousing tranquillity, concentration, and equanimity.

6. Gladdening the mind at the right time (samaye sampahaṃsanatā): 

   
   

When the mind is discontented, perhaps due to weak wisdom or the absence of joy and tranquillity, it should be brightened through reflection. One effective means is contemplating the eight causes for urgency (saṃvega), or recollecting the sublime qualities of the Triple Gem. The eight causes for urgency are:

• Birth (jāti)

• Ageing (jarā)

• Illness (byādhi)

• Death (maraṇa)

• Suffering in the lower realms (apāyadukkhaṃ)

• Suffering rooted in saṃsāra through past lives

• Suffering rooted in saṃsāra through future lives

• Suffering caused by seeking and maintaining sustenance in this present life

Reflecting on these conditions generates a sense of urgency, thereby inspiring wholesome effort. Through this inspiration, the mind becomes bright and inclined to return to the meditation object with renewed energy and clarity.

7. Observing equanimity at the right time (samaye ajjhupekkhanatā):

Observing equanimity at the right time refers to maintaining a balanced mind, neither sluggish nor restless, but steady and focused on its object without interference, like a skilled charioteer guiding well-trained horses moving in harmony. This involves skilfully and mindfully balancing the spiritual faculties so that proper equanimous attention on the samatha object can arise.

(7) Upekkhā-sambojjhaṅga (Enlightenment Factor of Equanimity)

There are five factors contribute to the arising of the equanimity enlightenment factor.

1. Equanimity toward beings (sattamajjhattatā)

Equanimity toward beings arises through two key reflections:

• Ownership of actions (kammassakatā): “You came here through your own actions and will leave through your own actions; so why should I be attached or aversed to you?”

  
  

• Reflection on non-self (anattā): “Ultimately, there is no self; so why should I cling to or be disturbed by what does not truly exist?”

2. Equanimity toward formations (saṅkhāramajjhattatā)

Equanimity toward formations arises through the contemplation of conditioned phenomena using two reflections:

• Reflection on impermanence (anicca): “This object will eventually become discoloured, worn out, and discarded. If it truly had an owner, they would not allow it to deteriorate. Since everything changes, nothing can be permanently possessed.”

  
  

• Reflection on temporariness: “This is only temporary; it cannot be held onto forever.”

3. Avoiding individuals who cause agitation regarding beings and formations (sattasaṅkhārakelāyanapuggalaparivajjanatā)

4. Associating with individuals who maintain equanimity toward beings and formations (sattasaṅkhāramajjhattapuggalasevanatā)

5. Resolute determination (tadadhimuttatā)

The term sambojjhaṅga itself means “a factor (aṅga) of this awakening (sambodhi),” highlighting that each quality is not merely supportive but an essential component of enlightenment. In a practical sense, these factors are not cultivated in isolation but must be developed and balanced in harmony. Some of the enlightenment factors are quite active and energising, while others are more calming and settling. The three active factors are investigation of Dhamma, energy, and joy. The three calming ones are tranquillity, concentration, and equanimity. Mindfulness serves as the guardian, overseeing and balancing them all. The first step is to become familiar with the full range of these qualities. As you may already recognise, these factors are not foreign to us—we all possess, to some degree, tranquillity, concentration, investigation, and so on. When we learn to distinguish genuine tranquillity from mere passivity, or equanimity from indifference, we can begin to intentionally cultivate these wholesome qualities. By recognising them as true factors of enlightenment, we give them the attention and encouragement they need to grow and become central supports for our practice. With mindfulness as our guide in discerning which factors are strong and which are weak, we learn to observe the current state of mind and adjust our practice accordingly. This habit supports the cultivation of the appropriate factors as needed and maintain balance and foster steady progress on the path.