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The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s8: IX. The Seven Bodhy-aṅgas or Sambodhy-aṅgas

The Bodhisattva Doctrine in Buddhist Sanskrit Literature c8.s8

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IX. The Seven Bodhy-aṅgas or Sambodhy-aṅgas

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A *bodhisattva* must cultivate and practise the seven *bodhy-aṅgas* or *sambodhy-aṅgas* (Factors or Constituents of Enlightenment. Pāli: *bojjhaṅgā sambojjhaṅgā*).305 This term *bodhyaṅga* has been variously translated as follows:—

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E. Burnouf: “Les parties constituantes de la bodhi” (Lotus: p. 796).

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T. W. Rhys Davids and W. Stede: “Factors or Constituents of Knowledge or Wisdom” (Pāli Dicy.).

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M. Anesaki: “Divisions of *bodhi*” (ERE. V. 455).

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S. Lévi: “Les membres de l’Illumination” (*M. S. Al.*, tr., p. 241).

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E. Hardy: “Forms of Wisdom” (*Nettipakaraṇa*, xxxi).

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P. E. Foucaux: “Les parties de l’intelligence parfaite” (*Lal. V. tr.*, p. 35).

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K. E. Neumann: “Die sieben Erweckungen” (*Majjh. tr.*, ii, 329).

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These Factors of Enlightenment are mentioned in several passages of Buddhist Sanskrit literature (Dh. S., Section 49; M. Vy., Section 43; Lal. V., 34.3 ff.; Divy., 208.9; M. S. Al., 144; Da. Bhū., 39; Çikṣā, 144.10; Pr. Pā. Ҫata., 1437, etc.). They are called bodhy-aṅgikā dharmāḥ in the Da. Bhū. (57.22). According to the scheme of ten bhūmis, outlined in that treatise, the bodhy-aṅgas are associated with all the bhūmis. This teaching shows that the Mahāyānists also attached considerable importance to them. The Equipment (sambhāra) of the bodhy-aṅgas serves to enlighten a bodhisattva with regard to the true nature of all phenomena.306 He accumulates and acquires this Equipment with unflagging zeal, and is never satisfied with his achievement.307

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These seven Factors of Enlightenment are as follows:—

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(1) Smṛti (Mindfulness). Smṛti has been discussed in the section on the four smṛty-upasthānas.

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(2) Dharma-pravicaya (Pāli: Dhamma-vicaya).

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The word pravicaya has been variously translated as “examination,” “research,” “investigation,” “study,” “discernment,” “discrimination,” “le tri,” “das Nachdenken,” etc. The form vicaya is also found (M. S. Al., 144.10). The form pravicinoti occurs in the Da. Bhū. (22.18), and pravicita in the Mtu. (ii, 346.3), which also speaks of Buddha’s loka-pravicaya (ii, 290.3). T. W. Rhys Davids and W. Stede translate vicaya as “investigation”, which seems to be a suitable rendering (Pāli Dictionary).

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The other word, dharma, presents some difficulties. Does it mean “the Law, the Doctrine, Buddhist Scriptures”, or does it signify “things, phenomena”? L. de la Vallée Poussin and M. Anesaki approve of the latter interpretation.308 T. W. Rhys Davids and W. Stede translate: “Investigation of Doctrine” (Pāli Dicy., s.v.); and Lord Chalmers and R. O. Franke agree with them.309 The Lal. V. states that this bodhy-aṅga helps a bodhisattva to fulfil the whole dharma.310 Vasubandhu teaches that this bodhy-aṅga dispels all causes of doubt and uncertainty,311 and enables a bodhisattva to preach the dharma effectively.312 Such passages seem to prove that dharma in the name of this bodhy-aṅga means “Doctrine, Scripture”, and not “phenomena or things”. E. R. J. Gooneratne thinks that it refers only to the four Truths.313 But this interpretation is perhaps too narrow. “Dharma” includes all that has been uttered and taught by the Buddha. The teaching of the Buddha has been divided into twelve sections and sub-divisions: 314 sūtra (discourses), geya (mixed verse and prose), vyākaraṇa (expository answers), gāthā (poems), udāna (solemn or triumphant utterances), ityukta (quotations), avadāna (edifying stories), jātaka (birth-stories), vaipulya (extended treatises or longer texts), adbhuta-dharma (tales of wonder, miracles) and upadeça (treatises on esoteric ritual). These twelve categories of Scripture are collectively described as dharma-pravacana (exposition of the Doctrine). An earlier list mentions only nine items and omits nidāna, avadāna and itivṛttaka (ityukta).315 A bodhisattva gains several advantages from the study and investigation of the Doctrine. He develops all the elements of his personality and experiences sublime happiness at the hour of death. He is reborn according to his desire and always remembers his past existences. He associates with the Buddhas and hears the Doctrine preached by them. He is protected by magic spells, acquires Wisdom, Faith and Concentration, and finally attains Enlightenment.316

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A bodhisattva may also learn much about the dharma by receiving instruction orally from a competent teacher. In that case, he should listen with reverence, love and faith, and earnestly desire to acquire virtue and the knowledge of the Doctrine.317 He must get rid of pride and mental distraction.

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(3) Virya (Pāli: viriya). Virya will be discussed in the section on the pāramitās.

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(4) Prīti (Pāli: pīti). This word, derived from the root prī, means “emotion of joy, delight, zest, exuberance” (Pāli Dicy.). It has been variously translated as “bliss”, “rapture,” “le plaisir,” “die Heiterkeit,” “l’amabilité,” “pleasurable interest,” “le contentement,” “joy in what one has attained,” “die Fröhlichkeit,” etc. It is often associated with prasāda (joy, satisfaction) and prāmodya (delight).318 The sukha (happiness, pleasure) of prīti (joy) is sometimes mentioned, especially in connection with the first dhyāna.319 Prīti is one of the indispensable qualifications of a bodhisattva. The Dhammasaṅgaṇi explains it thus: “Gladness, rejoicing at, rejoicing over, mirth and merriment, felicity, exultation, transport of mind.” 320 As C. A. F. Rhys Davids has pointed out, prīti connotes emotion as distinct from bare feeling. It is referred to the skandha of saṃskāras, and not to vedanā (feeling), as it is a complex psychological phenomenon. The five species of prīti, mentioned by Buddhaghoṣa, are not discussed by the principal Sanskrit writers.321 Prīti is regarded as something ethereal, as some devas are said to have prīti for their food.³²² A bodhisattva attains to rapt Concentration by means of prīti. Açvaghoṣa teaches that prīti arises from the cultivation of virtue, and it can save a bodhisattva from sloth and languor.³²³

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(5) Praçrabdhi (Pāli: passaddhi). This word also occurs in two other forms: (1) prasrabdhi (Ava. Ça., i, 32.4). (2) Prasraddhi (Pr. Pā. Çata., 1438.4).

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The adjective, prasrabdha, is often applied to the body and the mind.³²⁴ Literally, the word means "cessation, stopping", as in the passages of the Divy. and the Ava. Ça., where the stopping or cessation of miraculous power and of pain is spoken of.³²⁵ In the compound apratipraçrabdha-margaḥ (M. Vy., Section 30, page 63), it means "interrupted". As a philosophical term, praçrabdhi came to signify "cessation of pain", "serenity," "tranquillity."

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It has been variously translated as follows:— D. T. Suzuki: "Modesty" ("Outlines," p. 317). M. Anesaki: "Satisfaction" (ERE, v. 455). P. E. Foucaux: "L'assurance" (Lal. V. tr., p. 35). E. Burnouf: "La confiance" ("Lotus," p. 798). E. R. J. Gooneratne: "Pacification of the mental and bodily defilements" (Aṅguttara trsln., p. 55). W. M. McGovern: "Serenity or cheerfulness" ("Manual," p. 143). E. H. Johnston: "Praçrabdhi is properly the feeling of intense, almost buoyant calm, that ensues on the sudden cessation of great pain, and has a similar meaning, as applied to the mind" (Saund. Kā., p. 156). T. W. Rhys Davids and W. Stede: "Calm, tranquillity, repose, serenity" (Pāli Dicy.). R. O. Franke: "Die Beruhigung (der Körper-Ideen") (Dīgha, p. 184). Monier Williams: "Trust, confidence" (Skt. Dicy. 646). Böhtlingk and Roth: "Vertrauen." K. E. Neumann: "Die Lindheit" (Majjh. tr., ii, 329). S. Lévi: "La Rémission" (M. S. Al. tr, p. 242). Lord Chalmers: "Serenity" (Majjh. tr., ii, 7).

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In the terminology of Buddhist philosophy, praçrabdhi signifies "tranquillity, serenity," whatever the original meaning of the root çrambh, çrabh may have been. It is often associated with prīti.326 As a bodhy-aṅga, it helps a bodhisattva to do his duty.327 Açvaghoṣa teaches that tranquillity springs from joy and leads to felicity.328

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(6) Samādhi. Samādhi will be discussed in the section on dhyāna-pāramitā.

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(7) Upekṣā (Pāli : upekkhā, upekhā). This word is derived from the root īkṣ, and literally means “looking on”. It has been variously translated as follows:—

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T. W. Rhys Davids and W. Stede : “hedonic neutrality or indifference, zero point between joy and sorrow ; disinterestedness, neutral feeling, equanimity”; “sometimes equivalent to feeling, which is neither pain nor pleasure” (Pāli Dicy.).

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S. Lévi : “L’Apathie” (M. S. Al. tr., 242).

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W. M. McGovern : “Self-sacrifice” (“Introduction,” p. 165).

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R. O. Franke and R. Pischel : “die Gleichmut” (“Buddha,” p. 77 ; Digha, p. 184).

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Lord Chalmers : “The Poise of Indifference” (Majjh. tr., ii, 7).

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Csoma de Kőrös : “Unbiassedness” (“Csoma,” p. 108).

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P. E. Foucaux : “La patience” (Lal. V. tr., p. 35).

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H. Oldenberg : (1) “die Gleichmut,” (“Buddha,” p. 343). (2) “Alle Wesen als nicht Freund und nicht Feind empfinden” (“Indien,” p. 5).

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D. T. Suzuki : “Large-heartedness” (“Outlines,” p. 317).

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Upekṣā (Equanimity) is an important term in Buddhist philosophy. It is one of the twenty-two indriyas, which have been mentioned above. It is also one of the four brahma-vihāras (Excellent or Sublime States), which a bodhisattva cultivates. Thus it occurs in three numerical lists. It is also mentioned in the sentences that describe the four dhyānas.329

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The exact connotation of this term has been indicated in several Pāli passages. Upekkhā is one of the ten pāramīs (Perfections), which are mentioned in the later Pāli treatises.330 According to the Cariyā-piṭaka, it consists in preserving the same mental attitude in all circumstances, in joy and sorrow, in fame and obloquy, and in gain and loss.331 The Dhamma-saṅgaṇi explains it thus : “It is the mental condition, which is neither pleasant nor unpleasant, the sensation or the feeling, which is neither easeful nor painful.”332 In the Jātaka, the Perfection of upekkhā is described in these words : “I lay down in the cemetery (cremation-ground) and my pillow consisted of the bones of the corpses.” . . . .

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“His equanimity was not disturbed, even when the villagers tried to vex or please him by spitting or by offering garlands and perfumes, and thus he acquired the Perfection of *upekkhā*.” 333 The Tibetan equivalent is *btaṅ-sñoms* (*Lal. V. Tib.*, p. 36, line 18). According to S. Lévi, it means, “l’équilibre par rejet.” 334 S. C. Das explains thus : “*Btaṅ-sñoms* is a word signifying impartial and equal treatment of friend or foe, i.e., to abstain from anger or affection for friends and relations, equal treatment to all living beings without either attachment or hatred” (*Tib. Dicy.* 529a). *Upekṣā* thus seems to denote the mental state of equanimity under all favourable and unfavourable circumstances, and also the practice of impartiality in one’s conduct towards others. Kṣemendra and a commentator of the *Pr. Pā. Aṣṭa.* emphasize the latter aspect of *upekṣā*.335 The other Mahāyānist authors also regard it as a principle of action, and not merely as a subjective psychological phenomenon. When *upekṣā* is regarded as “equanimity”, it is the neutral middle term between *sukha* and *duḥkha*. When it is interpreted as “impartiality”, it is the neutral middle term between *anunaya* (friendliness) and *pratigha* (repugnance); it then corresponds to *udāsīna* (neutral), which is the mean between *mitra* and *amitra*. *Upekṣā* has something in common with the “Apathy” of the Stoics of Greece and Rome.336

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A *bodhisattva*, who cultivates *upekṣā*, does not hurt or injure any living being.337 He does not love or hate anything or anyone. Gold and a stone are the same to him.338 He develops a feeling of aversion to mundane existence (or to the idea of personal existence).339 He acquires the certitude of knowledge.340 He is free from sorrow, as he has transcended the feelings of love and hate.341

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These seven *bodhy-aṅgas* as a group are highly valued and appreciated by all the Sanskrit authors, Hinayānists and Mahāyānists alike. A Buddha is said to be richly endowed with “the flowers of the *bodhy-aṅgas*”; 342 but they are usually spoken of as “jewels and gems” (*ratnāni*).343 The commentator of the *M. S. Al.* works out the simile in detail and compares the seven *bodhy-aṅgas* to the seven *ratnas* of a universal monarch. According to the Indian tradition, a monarch (*cakra-vartin*) possessed seven “jewels”: a wheel (*cakra*), an elephant (*hasti*), a horse (*aśva*), a gem (*maṇi*), a woman (*strī*), a treasurer or manager (*gṛha-pati*), and an adviser or Marshal (*pariṇāyaka*). Vasubandhu applies this idea to a *bodhisattva*, who cultivates the seven *bodhy-aṅgas*.

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Smṛti (Mindfulness) gains the knowledge that has not been acquired, as a monarch’s wheel conquers new territory. Dharma-pravicaya (Investigation of the Doctrine) dispels all doubt, as the monarch’s elephant destroys his enemies. Vīrya (Energy) enables a bodhisattva to understand everything quickly and acquire the Super-knowledges (abhijñā) rapidly, as the monarch’s horse traverses the whole earth as far as the ocean. A strenuous bodhisattva gains more and more of the Light of Truth and is therefore filled with Joy (prīti), as the monarch is pleased with the lustre of the gem. A bodhisattva, who has cultivated praśrabdhi (Tranquillity), is freed from all mental obstructions and evil qualities³⁴⁴ and attains felicity, as the monarch enjoys happiness with the woman (queen). By samādhi, a bodhisattva succeeds in the aim that he has contemplated, as the monarch achieves success with the help of his grha-pati (steward). By upekṣā, a bodhisattva lives and goes wherever he likes, without let or hindrance, as the monarch’s adviser or Marshal manages the army with its four divisions, and leads it to the place where it can have its encampment without any trouble.³⁴⁴

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Thus does Vasubandhu, the commentator of the M. S. Al., show his appreciation of the seven bodhy-aṅgas. Aṣvaghoṣa does not indulge in such play of fancy, but he exhorts a bodhisattva to destroy the seven anuṣayas (evil proclivities and tendencies) of the heart by means of these seven Factors of Enlightenment.³⁴⁵ These anuṣayas are pride, doubt, ignorance, lust, hatred, delusion, and the craving for rebirth.

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