The 37 Factors of Enlightenment
Bodhipakkhiyādhammāgata – Ariyatthangikamagga
(The 37
Qualities for Awakening)
A Sermon
of the Most Venerable
Phramongkolthepmuni (Sodh Candasaro)
The Great Abbot of Wat Paknam (Bangkok)
Delivered in 1948
Translated by Pittaya Wong
Katamacasabhikkhavemajjhimapatipadatathagatenaabhisambuddha,
Cakkhu-karaniñana-karaniupasamayaabhiññayasambodhayanibbanayasamvattati. Ayam-evaariyoatthangikomaggo, Seyyathidam,
Samma-ditthisamma-sankappo, Samma-vacasamma-kammantosamma-ajivo,
Samma-vayamosamma-sati samma-samadhi.
I would
like to deliver a sermon on the Bodhipakkhiyādhammā (thirty-seven qualities for awakening) which
leads to the enlightenment of all Lord Buddhas and arahants. Especially, the Buddhist doctrine to be
explained today will reflect the Noble Eightfold Path which the Lord taught to
the five ascetics at Issipattana Grove near Banares City.
By that
time, the Lord Buddha said to the five ascetics that “Look! Monks... What are the practices which Tathagata
knows with wisdom? [The Lord Buddha addressed himself as ‘Tathagata’] How
to create the insight and intuition that lead to mental calm and greater
knowledge which consequently lead to understanding and cessation? There are the Noble Eightfold Path which
comprises of sammā-diṭṭhi
(right view), sammāsankappa
(right intention), sammā-vācā (right speech), sammā-kammanta (right conduct), sammā-ājīva (right
livelihood), sammā-vāyāma (right
effort), sammā-sati (right
mindfulness), sammā-samādhi (right
concentration). The Noble Eightfold Path
can lead to mental liberation as given in the Pali verse and clarified in Thai
language.
From
now on, I would like to clarify the Lord Buddha’s saying which is the byproduct
of His enlightenment. Many of us do not
direct our mind toward the Lord Buddha correctly. Thus, we are unable to reach Him. If we direct our mind toward the Middle Way,
it will correspond to the path of all the Lord Buddhas and enlightened arahants.
For
such path, we need to know the meaning of the Lord Buddha’s explanation that
“attain enlightenment with the profound wisdom which the Lord attained through
the middle.” What is to attain through
the middle? Attaining the heart or the
core… we have to ponder. If we were to
consider the prose, we can say that the mind reaches… but we have to know about
the mind first. The Lord said ‘in the
middle’… The Lord is Tathagata
who is Dhammakaya. So, we have to
reach the middle of Tathagata.
How can
we enter? Where is the middle
[path]? It is at the center of human’s
body, around the navel level. The Tathagata
entered such path and attained wholly from that path. To attain, one must attain wholly. It cannot be divided. One needs to attain the whole Dhammakaya. How can one attain the whole Dhammakaya? What is the size of Dhammakaya? His lap-width [in cross-legged posture] is 40
meters, and [his head is] topped with a lotus bud. Dhammakaya is that large. How can one enter? The Tathagata could practice walking
meditation in a cabbage seed whereas the seed was not enlarged and the Tathagata
did not minimize himself either. He could
enter such a tiny place. How could He do
it? It is impossible. A Buddhist monk was doubtful about this, so
the Lord Buddha ordered him to reflect a big pagoda with a mirror. Then, the picture of the whole pagoda
appeared in the mirror. The mirror was
not enlarged, and the pagoda did not get any smaller. Then, the monk could get rid of his
doubt. Oh, well… it’s the Lord Buddha’s
possibility.
When I said that, the Tathagata entered just
the middle, I meant He entered the whole Dhammakaya. It starts from the middle of human body. When reaching the middle… when the Dhammakaya
reaches the middle… from which direction?
It’s hard to explain here. If it
does not appear, it is hard to enter correctly.
It is peculiar. You cannot learn
it by listening. Enter into the middle…
from which direction? Enter by way of
stilling. His Dhammakaya stills
within stillness, entering the deeper and deeper level of stillness. The Dhammakaya enters further with
superior refinement, more and more. He neither
comes nor goes, not from outside or inside.
This is called reaching the middle.
Therefore, nobody knows how to access [the middle]. When a practitioner cannot access the middle,
he cannot become a child of the Tathagata. If he knows how to access the middle, he can
become a child of the Tathagatha. (The Lord Buddha addressed his
enlightened disciple as ‘my child.’)
Hence, this method is so crucial.
Once one knows how to access the ‘middle,’ one becomes a child of the Tathagata.
Now, we have to follow the same path as the Lord
Buddha. Which way can we access if we
have not attained Dhammakaya yet?
We can use our human body, starting from the mind of our human
body. Next to the human body is the
refined human body [or spirit]. Then,
the next one is the celestial body which is also within the abdomen, it is a
more refined spirit. When one enters the
middle of the human body, it is in the middle of the origination center of the
human body. The owner of human body only
knows how to still the body, but he does not know how to still the mind. So, he does not see [his own spirit and the
celestial body]. When the human’s mind
becomes still in the middle of the human body… don’t move… be still like a
pillar… don’t move at all… we know when our body is still… but our mind can
become still [when we attain the inner bodies].
If our mind does not become still, we cannot reach the Middle [Way].
What will happen next when the mind becomes still? With the right mental unification, we will
see the crystal clear Sīla sphere [or the sphere of moral discipline]. To clarify it… sammā-vācā, sammā-kammanta,
sammā-ājīva… these are parts of
the Noble Eightfold Path. When we see
this crystal clear sphere, the human body becomes still in the middle of this…
with the right mental unification further… reaching the more refined level, the
crystal clear sphere will expand outward and one will see the Samādhi
sphere [or the sphere of concentration].
The Samādhi sphere is the essence of Samādhi. To clarify it, it is sammā-vāyāma, sammā-sati, sammā-samādhi,
according to the Noble Eightfold Path.
Stilling the mind further until reaching the right mental unification,
the Samādhi sphere will expand outward, and one will find the Paññā
sphere [or the sphere of wisdom]. Paññā
sphere can be clarified as sammā-diṭṭhi
and sammāsankappa according to the
Noble Eightfold Path. Altogether, they
form the Noble Eightfold Path. Stilling
the mind further into the middle of the Paññā sphere until reaching the
right mental unification, the Paññā sphere will expand outward whereas
the human body becomes more refined. At
the right mental unification, one will see the celestial body when one attains Sīla,
Samādhi, and Paññā within the human body. With further mental unification, one sees the
celestial body, and this marks the end of the human body’s duty.
The next responsibility belongs to the celestial
body. The celestial body needs to reach
the refined celestial body by stilling the mind in the middle of the
origination center of the celestial body, similar to what the human body
did. At the right mental unification, it
will become still and see a crystal clear sphere which is Sīla sphere…
stilling the mind further in the middle of Sīla sphere, the celestial
body becomes refined, and it will see the Samādhi sphere. Stilling the mind further in the middle of
the celestial body’s Samādhi sphere, it will see Paññā
sphere. Stilling the mind further into
the middle of the Paññā sphere, at the right mental unification, the Paññā
sphere will expand outward, and one will see the Rupa-Brahma body.
When reaching the Rupa-Brahma body, still the
mind further in the middle of the Rupa-Brahma body, at the origination
center of the refined Rupa-Brahma body.
At the right mental unification, one will see the Sīla
sphere. Still the mind in the middle of Sīla
sphere, one will see the Samādhi sphere after reaching the right mental
unification. Still the mind in the
middle of the Samādhi sphere, at the right mental unification, one will
see Paññā sphere. Stilling the
mind in the middle of the Paññā sphere, at the right mental unification,
one will see the Arupa-Brahma body.
Then, this is the end of Rupa-Brahma body’s responsibility.
With the Arupa-Brahma body, still the mind
further, one will reach the right mental unification and see the Sīla
sphere. Still the mind in the middle of Sīla
sphere, one will see Samādhi sphere.
Still the mind within the Samādhi sphere, one will see Paññā
sphere. Still the mind in the middle of Paññā
sphere, one will see the Dhamma body after reaching the right mental
unification. The Dhamma body
resembles a Buddha statue tipped with a lotus bud on the top of his head. [The first Dhamma body which is in
cross-legged meditation posture] has the lap width which is smaller than 10
meters. This body is not one of the
noble disciples yet. He is the Gotrabhu
person. This is the Dhammakaya…
the Tathagata himself.
To reach the self of Tathagata, one has to
follow the Noble Eightfold Path which are sammā-diṭṭhi, sammāsankappa, sammā-vācā, sammā-kammanta, sammā-ājīva, sammā-vāyāma,
sammā-sati, and sammā-samādhi. To do so, it complies to the same path of the
Tathagata. If one does not access
the Middle [Way], one cannot see the Tathagata. If one goes this way, one will see the Dhamma
body. The Tathagata reaffirmed by
himself, as a witness, that ‘cakkukarani’ or ‘regularly sees’ [with the
insight], ‘ñanakarani’ or ‘regularly
knows’ [with the intuition]. He said so
because the human body, normally, cannot see [with insight] and know [with
intuition] because [the human body] it does not possess such qualities. The human body, celestial body, Rupa-Brahma
body, and Arupa-Brahma body do not have insight and intuition, but the Dhammakaya
has. Talking about his insight, He can
regularly see [with the insight].
The human body cannot normally see with the
insight. When the human body sees,
[sometimes] it perceives the right to be wrong, the wrong to be right, the
false to be true, the true to be false, the unbeautiful to be beautiful, and
the beautiful to be unbeautiful. It is
such a mistaken. The celestial body, Rupa-Brahma
body, and Arupa-Brahma body are about the same. But the Dhamma body does not see mistakenly
like that. The Dhamma body can see things as the way they are. He knows [the way things normally are] as
well. Whatever He sees, He knows. But the human body, celestial body, Rupa-Brahma
body, Arupa-Brahma body can see and know mistakenly.
The Dhamma body can normally see and know. He can see thoroughly all over, and He knows
all over with his intuition. His knowing
corresponds to his seeing. There is no
difference. His seeing is correct
according to His knowing, and vice versa.
Whatever is happiness, He sees it as happiness. When one attains the Dhamma body, one
will be calm. As a human body, celestial
body, Rupa-Brahma body, or Arupa-Brahma body, one is still
uncalm. So, we cannot use the term ‘upasamaya’
with them. Also, the human body,
celestial body, Rupa-Brahma body, and Arupa-Brahma body do not
deserve the term ‘abhiññaya’ or ‘sublime
knowing.’ But the Dhamma body can
have a sublime knowing. The reason why I
said that the human body, celestial body, Rupa-Brahma body, and Arupa-Brahma
body cannot have a sublime knowing is because their ‘knowing’ is still
unclear. It is like a lightening which
is not clear like the intuition. When
having an intuition, the knowing is clear like being in a midday. This is called ‘abhiññaya’ or ‘sublime knowing.’ It is superior to the human body, celestial
body, Rupa-Brahma body, and Arupa-Brahma body. Also, it has ‘sambodhaya’ or ‘knowing
altogether.’ The Dhamma body
knows things altogether according to the truth… knowing everything altogether…
there is nothing that He does not know… when having such kind of knowing, it is
called the Dhammakaya’s intuition.
So, it is stated to be ‘sambodhaya’ or ‘knowing altogether’ and…
‘nibbanaya’ or ‘for the sake of Nirvana’ or in order to attain
Nirvana. When attaining Dhammakaya,
one does not want to go nowhere except the Nirvana… there is nowhere else.
This is said to comply to the objective of the Lord
Buddha and enlightened arahants.
This is the path of the Tathagata. There is no involvement with the two
[extremity] namely kamasukhallikanuyoga or sensual indulgence and attakilamathanuyoga or self-mortification
as the [Middle Way] practice is truly in the middle. As we know the real thing like this, we know
that Dhammakaya is the Tathagata himself. As we know this, we have to reach the Tathagata
by resting our mind still always… keep up with the right mental unification
which will enable us to see a crystal clear sphere. Then, it is said that we remain in the Triple
Gem and take refuge in the Buddha Gem, Dhamma Gem, and Sangha
Gem.
Dhammakaya is the Buddha
Gem. Now we know the Buddha Gem. Gem means what? Gem means something crystal. The Dhammakaya is clear like a
crystal. As we know the Buddha Gem, we have to know the Dhamma Gem
too. The Dhamma Gem is the Dhamma[or
essential quality] that forms Dhammakaya. Resting the mind still in the middle of the
human body, the celestial body will appear.
The mind of celestial body will rest in the middle of the celestial
body. The mind of Rupa-Brahma body
will rest in the middle of the Rupa-Brahma body. The mind of the Arupa-Brahma body will
rest in the middle of the Arupa-Brahma body. The Dhamma that forms the Dhammakaya
is about the same. It is like looking at
ourselves in the mirror. It is
identical. The lap-width of the Dhammakaya
[in cross-legged meditation posture] is 40 meters, covered by a rounded Dhamma
sphere. The Dhamma that forms the
human body, celestial body, Rupa-Brahma body, and Arupa-Brahma body
are called the Dhamma Gem all alike.
The Lord Buddha attained enlightenment, and He did not pay respect to
anyone except the Dhamma sphere.
The Dhamma that forms a Dhammakaya is called the Dhamma
Gem. If we do not attain the Dhamma
sphere yet, we cannot become a Dhammakaya or a child of the Tathagata. Without the Dhamma sphere, we cannot
reach the celestial body, the Rupa-Brahma body, the Arupa-Brahma body,
and the Dhamma body.
Some people do not know what to pay respect to. They keep paying respect to this and
that. In a worse case, some people pay
respect to a big tree, a big mountain, and a big shrine. Normally, when someone has suffering, he
needs to acquire a refuge to free himself from suffering. Some people take a big mountain as their
refuge. Some people choose the big
forest. Some people choose a big
shrine. Some people take a pagoda or
even a tree as their refuge, believing that the deities will secure and prevent
them from dangers.
The Lord Buddha said that the trees, the mountains and
some other are not the refuge as they cannot free us from suffering. But the Buddha, the Dhamma, and the Sangha
can be taken as a reliable refuge. So,
the mountain and shrine are unreliable.
But the Buddha or Buddha Gem is truly reliable. This is the same to the Dhamma Gem and
Sangha Gem.
The Lord
Buddha discovered Dhammakaya first, and the enlightened arahants
also attained Dhammakaya, similar to the Lord Buddha, ranging from
Venerable Kondañña, Vappa, Bhaddiya, Mahanāma, and Assaji. All of them
attained Dhammakaya which was similar to Venerable Yasa and his fifty
friends. They all attained Dhammakaya. They are the Sangha Gem, meaning the
crystal disciple monk of the Lord Buddha.
The Sangha Gem is Dhammakaya which appears in the religion
of the Lord Gotama Buddha.
As we know the Buddha Gem, Dhamma Gem, and Sangha
Gem like this, we have to make ourselves attain the Buddha Gem, Dhamma
Gem, and Sangha Gem. If we do not
attain, no matter how many lifetime we practice Buddhism, we will never truly
experience the religion. It is like a
cow boy who raises the cows for others but never tries the five flavors of cow
milk by himself. He raises the cows from
morning until the evening and returns them to the owner. He takes his wage without ever tasting the
cow milk because the owner takes it all.
The five flavors of cow milk means the five flavors
obtained from leaving the milk until it turns sour. This is called the drinking yogurt. When the drinking yoghurt is heated and
condensed, it is called condensed milk which has a different flavor. When it is heated further until turning
solid, it becomes a butter which has another flavor. When the butter is fried into liquid, its
flavor changes again. So, the flavors of
milk, sour milk, heated condensed milk (like grape sugar), butter, and fried
butter, are altogether called the five flavors of cow milk. These are the five flavors that a cow boy
never tastes before, but the owner has opportunities to taste them. Likewise, a religious practitioner who does
not make himself attain the [inner] Triple Gem means he does not know the
religion at all. This is similar to a
cow boy who raises cows for wage. He
does his duty, and that is it.
So, for anyone who has not experienced the Dhamma
flavor yet, you better make yourself attain the Triple Gem. The one who knows will know it in his
heart. Many other still haven’t taste
the flavor of Buddhism. He knows clearly
in mind like this. Therefore, everyone
should pay attention by making one’s mind still in order to attain the Triple
Gem. If one does not determinedly pay
attention, one will be like a cow boy who never tastes the Dhamma flavor
and know how it tastes like.
So, for what I have delivered to you about the Middle
Way practice which complies to the Noble Eightfold Path in Pali language and
clarified into the language of Siam, I have explained them for an appropriate
period of time. Due to the honesty in
delivering the Dhamma, from the beginning toward the end, may happiness
and well being occur to all of you who assembly here together. I have taught appropriately until this very
moment which I would like to end my sermon now.