bodhyaṅgāni[bojjhaṅgā] factors of enlightenment. Bodhyaṅga is a compound word consisting of bodhi, that is, enlightenment and aṅga, that is, limb or factor. The limbs or factors are known thus as they lead one to enlightenment. There are seven bodhyaṅga-s, namely, smṛti, dharmavicaya, vīrya, prīti, praśrabdhi, samādhi, and upekṣā.
(1) smṛti [sati] mindfulnessSmṛti is one of the five spiritual faculties or powers (bala), the first factor in the seven factors of Enlightenment (bodhyaṅga) and the seventh constituent of the Eightfold Path (aṣṭāṅgika mārga). Smṛti is wakefulness of mind, intentness of mind, and mindfulness. It lifts the mind above unwholesome factors. Smṛti means remembering meritorious and pious deeds, to listen attentively to discourses, and to concentrate deeply on the object of meditation. In other words, the concept of smṛti implies mindfulness concerning wholesome acts and matters.
Smṛti has an association with wholesome consciousness produced by karma. Craving, anger and ignorance arise in the absence of mindfulness and they give way to unawareness, forgetfulness and confusion. When mindfulness, the important factor in the Insight Meditation prevails, wisdom that differentiates between mind and matter, that is, nāma and rūpa, leads the meditator to realisation. The Satipaṭṭhāna Suttais a discourse that elaborates on the constant mindfulness with regard to body, feelings, thought and mind-objects. Wrong conception regarding desirability, happiness, permanence and soul are uprooted through the practice of mindfulness.
Apramāda, that is, vigilance is the other name for smṛti. It is necessary in all walks of life. Before entering Parinirvāṇa, the Buddha said to his disciples, "Be always vigilant and watchful in every act."
(2) dharmavicaya [dhammavicaya] investigation of the LawDharmavicaya is the second constituent of the seven factors of enlightenment (bodhyaṅga). It denotes the analysis of Dharma, discrimination between true and false, and investigation of the Law. It means bodily and mental phenomena (nāma-rūpa-dharma) which the mindfulness projects before the investigating mind. In the Satipaṭṭhāna Suttait is stated that 'Whenever endowed with mindfulness, he wisely investigates, examines and ponders over the Law, he knows well that he has attained and is developing the dharmavicaya factor of enlightenment'.
(3) vīrya [viriya] effort, power, energy, exertionVīrya is one of the five controlling faculties (indriya), one of the five powers (bala), one of the seven factors of enlightenment (bodhyaṅga) and is identical with right effort of the Noble Eightfold Path (aṣṭāṅga mārga). It stands for strenuous and sustained effort to overcome laziness. It stands for the right endeavour to attain dhyāna. Vīrya in the above context does not stand for physical strength. It signifies strength of character and the persistent effort for the well-being of others. In the absence of sustained efforts in practising Insight Meditation, craving creeps in and the meditator comes under its influence. Right effort known as vīryabala is, thus, required to overcome laziness and deviation from dhyāna.
Accompanied with perseverance and persistence, Vīrya supports the mind and the mental constituents which arise during the practice of Insight Meditation. Hence it is an important factor in Insight Meditation. It supresses the arising of evil states which have arisen; stimulates good states and sustains those which have already arisen. Inertness and inactivity are the opposites of vīrya. The Buddha said, "Nothing is impossible to a person who is possessed of vīrya."
(4) prīti [pīti] rapture
Prīti is the fourth among the seven factors of enlightenment (bodhyaṅga). It is mental factor that belongs to the group of mental formations. Prīti means rapture, the feeling of delight and contentment in dharma. It reflects in physical sensations.
Prīti is linked with both the wholesome and unwholesome states of consciousness, and even with the neutral states. The rapture attained through objects which appear agreeable to the senses belongs to the state of unwholesome consciousness. That which is obtained through sublime work belongs to the wholesome state of consciousness.
Prīti is experienced during the first and the second dhyāna. When the meditator concentrates on the object of meditation constantly, prīti arises in him. It removes anger, strengthens concentration and brings in tranquillity.
There are five kinds of prīti: that of a slight degree, the momentary rapture, that which resembles a flood, the floating joy, and that which overflows. They are described as follows: Khuddikā Pīti is the pleasure that causes the flesh to creep. Khaṇikā Pīti is just like a flash of lightning. Okkantikā Pīti is a kind of overwhelming joy or a flood of joy resembling breakers on a seashore. Ubbegā Pīti is transporting joy. It enables one to float in air just as a lump of cotton is carried by the wind. Pharaṇā Pīti is the suffusing joy. It is like a flood that overflows small tanks and ponds. According to the Satipaṭṭhāna Sutta, "Whenever in him who is steadfast in energy arises super-sensuous rapture, he knows well that he has attained and developed the Prīti factor of enlightenment."
(5) praśrabdhi [passaddhi] calmness, serenity, tranquillityAn Arhat is always tranquil as he refrains from anger and excitement. In concentration he experiences bliss of the mind and body which is known as praśrabdhi. "Calm is the mind of an Arhat, calm is speech, calm is his action, who knows rightly, is fully freed, perfectly peaceful and equipoised." Eradication of defilements leads one to tranquillity. Forty subjects of meditation have been prescribed in order to develop tranquillity.
As the fifth factor of enlightenment tranquillity is closely associated with prīti. Tranquillity is the state of physical as well as mental equipoise experienced by the meditator which follows the experience of prīti. In the fourth dhyāna a balance between tranquillity and insight is maintained and the meditator attains tranquillity, that is, nirvāṇa.
(6) samādhi [samādhi] concentration. (For details, see note on samādhi, and Right Concentration.)
(7) upekṣā [upekkhā] equanimityUpekṣā is the state of mind which maintains a balance while experiencing joy or sorrow, fame or infamy, gain or loss. Equanimity takes a person beyond love and hatred. One should meditate upon love, compassion, joy and equanimity. Equanimity is the seventh constituent of enlightenment. It helps one to get rid of attachment and aversion. It can be precisely described as the state which is devoid of pain and pleasure, the state in which no preference is shown to one thing or the other. Its property is indifference.
As one of the bodhyaṅga-s it means one and the same attitude of mind towards all thoughts.
Upekṣā is of ten kinds.
(1) ṣaḍaṅgopekṣā -- neither pleasure nor pain from the objects of six-sense organs,
(2) brahmavihāropekṣā -- equanimity in extending love to all,
(3) bodhyaṅgopekṣā -- equanimity with regard to thoughts,
(4) vīryopekṣā -- the same intensity of force of determination,
(5) saṃskāropekṣā -- equanimity with regard to all kinds of wisdom essential for the attainment of the paths,
(6) vedanopekṣā -- equanimity with regard to feelings,
(7) vidarśanopekṣā -- the state of equanimity towards what has been seen,
(8) tatramadhyasthopekṣā -- practising all modes of upekṣā,
(9) dhyānopekṣā -- equanimity with regard to the impermanency of objects, and
(10) pariśuddhi-upekṣā -- equanimity with regard to everything that takes one to emancipation.
In the Bhagavadgītā(2.38) it is stated that if one performs one's duty looking with an equal eye on pleasure and pain, gain and loss, victory and defeat, one incurs no sin.
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