bojjh(i) <bodhi – anabstract noun formed from the verbal root*budh- (to awake, become aware, notice, know or understand) corresponding to the verbsbujjhati (Pāli) andbodhati orbudhyate (Sanskrit);
In the Samyutta Nikaya's "Fire Discourse," the Buddha identifies that mindfulness is "always useful" (sabbatthika); while, when one's mind is sluggish, one should develop the enlightenment factors of investigation, energy and joy; and, when one's mind is excited, one should develop the enlightenment factors of tranquility, concentration and equanimity.[9]
Again according to the Samyutta Nikaya, once when the Buddha was gravely ill he asked Venerable Mahacunda to recite the seven Factors of Enlightenment to him. In such a way the Buddha was cured of his illness.[10]
In theVisuddhimagga, in a section discussing skills needed for the attainment and maintenance of absorption (jhana),Buddhaghosa identifies the bojjhangas in the following fashion:
"Strong mindfulness ... is needed in all instances...."
"When his mind is slack with over-laxness of energy, etc., then ... he should develop those [three enlightenment factors] beginning with investigation-of-states..." (i.e.,dhamma vicaya, viriya, piti).
"When his mind is agitated through over-energeticness, etc., then ... he should develop those [three enlightenment factors] beginning with tranquility..." (i.e.,passaddhi, samadhi, upekkha).[11]
to be used when experiencing restlessness & worry (uddhacca-kukkucca) to regain mindfulness
The seven factors of awakening are closely related to the practice ofdhyana, resembling the various factors that are part of the four dhyanas.[12]
In meditation everyone most likely experiences two of thefive hindrances (Pāli: pañca nīvaraṇāni). They aresloth and torpor (Pāli: thīna-middha), which is half-hearted action with little or no collectedness, andrestlessness and worry (uddhacca-kukkucca), which is the inability to calm the mind.[citation needed]
As indicated above, in the "Fire Discourse" (SN 46.53), it is recommended that investigation, energy and joy are to be developed when experiencing sloth and torpor. Relaxation, concentration, and equanimity are to be developed when experiencing restlessness or worry. Mindfulness should be constantly present to remain aware of physical change as well as mental change in either skillful or unskillful direction.[9]
^For an example of a discourse that includes the juxtaposition of these two sets of phenomena, see theSatipatthana Sutta. For a group of discourses in which these two sets of phenomena are juxtaposed, seeSN 46.31 to 46.40 (Bodhi (2000), pp. 1501, 1589–94).
^SN 46.54, variously known as theMettaasahagata Sutta (CSCD) orMetta Sutta (SLTP) orMetta.m Sutta (PTS Feer). SeeBodhi (2000), pp. 1607–11;Walshe (2007), pp. 71–73,sutta 59.
^Buddhaghosa (1999), pp. 129, 131. Note that Buddhaghosa clearly references the last sixbojjhangas in the last two cited statements. The first statement aboutsati (mindfulness), while immediately preceding mention of thebojjhangas, is technically in reference to the five spiritual faculties (indriya). See also SN 46.53 (Bodhi (2000), pp. 1605–7;Walshe (2007), pp. 69–70,sutta 58).
Buddhaghosa (1999).The Path of Purification: Visuddhimagga. Translated by Bhikkhu Ñāṇamoli. Seattle:BPS Pariyatti Editions.ISBN1-928706-00-2.
Gethin, R. (2001).The Buddhist Path to Awakening. Oneworld Publications.ISBN978-1851682850.
Lusthaus, Dan (2014).Buddhist Phenomenology: A Philosophical Investigation of Yogacara Buddhism and the Ch'eng Wei-shih Lun. Routledge.ISBN978-0415406109.
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