THE THIRTY SEVEN REQUISITES OF ENLIGHTENMENT

THE 37 REQUISITES OF ENLIGHTENMENT

1. THE FOUR FOUNDATIONS OF MINDFULNESS (Satipatthana)
a. Kayanupassana - satipatthana — (Contemplation of the body)
b. Vedananupassana - satipatthana — (Contemplation of feelings)
c. Cittanupassana - satipatthana — (Contemplation of mind
d. Dhammanupassana - satipatthana — (Contemplation of dhamma)

2. THE FOUR RIGHT EFFORTS (Sammappahana)
a. Uppannanam akusalanam dhammanam phanaya (effort to overcome unwholesome acts that have arisen)
b. Anuppannanam akusalanam dhammanam anuppadaya (effort to avoid the arising of unwholesome acts)
c. Anuppannanam kusalanam dhammanam uppadaya (effort to arouse the arising of wholesome acts)
d. Uppannanam kusalanam dhammanam bhiyyobhavaya (effort to increase the wholesome acts that have arisen)

3. THE FOUR ROADS TO POWER (Iddhipada)
a. Chandiddhipado (chanda)
b. Viriyiddhipado (viriya)
c. Cittiddhipado (citta)
d. Vimamsiddhipado (vimamsa or panna)

4. THE FIVE CONTROLLING FACULTIES (indriya)
a. Saddhindriya (faith)
b. Viriyindriya (energy)
c. Satindriya (mindfulness)
d. Samadhindriya (concentration)
e. Pannindriya (wisdom)

5. THE FIVE MENTAL POWERS (Bala)
a. Saddha (faith)
b. Viriya (energy)
c. Sati (mindfulness
d. Samadhi (concentration)
e. Panna (wisdom)

6. THE SEVEN FACTORS OF ENLIGHTENMENT (Bojjhanga)
a. Sati-sambojjhanga (mindfulness)
b. Dhammavicaya-sambojjhanga (investigation of dhamma)
c. Viriya-sambojjhanga (energy)
d. Piti-sambojjhanga (joy)
e. Passaddhi-sambojjhanga (tranquillity)
f. Samadhi-sambojjhanga (concentration)
g. Upekkha-sambojjhanga (equanimity)

7. THE EIGHT PATH FACTORS (Magganga)
a. Samma-ditthi (right view)
b. Samma-sankappa (right thought)
c. Samma-vaca (right speech)
d. Samma-kammanta (right action)
e. Samma-ajiva (right livelihood)
f. Samma-vayama (right effort)
g. Samma-sati (right mindfulness)
h. Samma-samadhi (right concentration)

These are the thirty-seven REQUISITES OF ENLIGHTENMENT or the BODHIPAKKHIYA DHAMMAS, that one should practice with energy and determination if one wishes to cultivate samatha and vipassana. These are so called because they form part of enlightenment or awakening, which is know as the knowledge of the holy paths.

1. THE FOUR FOUNDATIONS OF MINDFULNESS (Satipatthana)
a. Kayanupassana-satipatthana; (contemplation of the body as a foundation of mindfulness)
This means mindfulness which is firmly established on bodily phenomena, like in and out breathing.
b. Vedananupassana-satipattana; (contemplation of feelings as a foundation of mindfulness)
This means mindfulness which is firmly established on feelings; pleasant, painful or neither pleasant nor painful feelings;
c. Cittanupassana-satipatthana; (contemplation of the mind as a foundation of mindfulness)
This means mindfulness which is firmly established on thoughts or mental processes, such as the 16 types given in the
Satipatthana Sutta.
d. Dhammanupassana-satipattana; (contemplation of mind-objects as a foundation of mindfulness)
This means mindfulness which is firmly established on phenomena such as the hindrances.
When it is said, ‘firmly established’ it means that one can fix the mind on the object of one’s desire for as long as one wants without letting the mind wander. An untrained mind flits from one object to another of the six objects of the senses which attack the mind from the six sense-doors.
Why it is important for one to firmly establish mindfulness on say the in and out breath is because it is necessary for one to gather and control the six types of vinnana which have been drifting from one object to another in the past inconceivably long and beginingless samsara.

2. THE FOUR RIGHT EFFORTS (sammapadhana)
a. Samvarappadhanam; (effort to overcome unarisen evil unwholesome states of mind from arising)
b. Pahanappadhanam; (effort to abandon the arising of evil unwholesome states of mind that have not yet arisen)
c. Bhavanappadhanam; (effort to develop wholesome mental states of mind that have not yet arisen)
d. Anurakkhanapadhanam; (effort to arouse and maintain the wholesome states of mind that have already arisen)
The four aspects of effort are also called guarding, abandoning, developing, and maintaining. At times they act as four aspects of the same process, but they all necessary in bringing the mind to Awakening.
The four right efforts are;
Guarding & abandoning,
developing & maintaining:
these four exertions, taught
by the Kinsman of the Sun
(the Buddha).

A monk who strives
ardently at them
reaches the ending
of stress.
(A. iv. 14)

3. THE FOUR BASES OF SUCCESS (Iddhipada)
a. Chandiddhipada; (chanda, the will or desire sustained on the goal)
b. Viriyiddhipada; (viriya, sustained energy on the goal)
c. Cittiddhipada; (citta, the mind applied to the goal)
d. Vimamsiddhipada; (panna, investigation applied to the goal)
Chanda means zeal or desire. So the first iddhipada is the sustained desire to achieve the goal. The second is to sustain energy on the goal. This energy comes from setting a goal and having the confidence that one can achieve it. This energy is not physical energy, it is mental energy. Mental energy is not tiring, because it is the energy that arise when one has a clear goal and one is committed to that goal. This energy is fun, it energizes and makes one alive. It takes the dullness and the stiffness off the mind and makes it happy and awake. This is not an energy that’s coming from the body, so it does not matter whether the body is sick, weak or old one can still get into deep states of samadhi. The third is sustained attention, the mind applied to the goal, never giving up and keep going. The 4th and the last of the iddhipadas is to sustain investigation applied to the goal. It is always looking out for the obstacles that one may encounter and find ways to get around them.
The Buddha said;
‘Chandiddhipadam bhaveti, viriyiddhipadam bhaveti, cittiddhipadam bhaveti, vimamsiddhipadam bhaveti.’
He cultivates zeal, energy, consciousness, and investigation as the bases of success.

4. THE FIVE CONTROLLING FACULTIES
a. Saddhindriya; (faith, developed by meditation)
b. Viriyindriya; (energy, developed by meditation)
c. Satindriya; (mindfulness, setting up of mindfulness on the four foundations)
d. Samadhindriya; (Concentration or stilling of the mind)
e. Pannindriya; (wisdom, which dispels confusion and haziness.)
The word indriya means ruling or controlling. Here in this context it means the rule or control that one exercises over one’s mind.
Saddhidriya is the controlling faculty of faith. It helps the mind’s attention to be fixed only on those objects which it finds clear. Sadda as a controlling faculty is developed and matured by meditation. Viriya as a controlling faculty is the energy that is developed by meditation. It represents the disappearance of dullness and sleepiness and laziness and the appearance of enthusiasm and vigor. Sati is the setting up of mindfulness on the foundations of mindfulness until Supramundane right mindfulness is reached. The Faculty of samadhi keeps the mind focused on the object and panna dispels all confusion.
It is saddha, viriya, and sati that raise samadhi and panna until they reach to the highest state of excellence.

5. THE FIVE MENTAL POWERS
a. Saddha (faith)
b. Viriya (energy)
c. Sati (mindfulness)
d. Samadhi (stilling of the mind)
e. Panna (wisdom)
These five factors are called ‘powers’ because they overpower the opposing mental states and are ‘unshakable’. These are like five generals ready to destroy the unwholesome opposing states that arise in the mind of the meditator. They are the fivefold strength on which one can depend on and rely upon. In order to be successful in the work of Samatha Vipassana meditation these five Powers must be developed. When one develops and pursues the fivefold Powers, one flows, slopes and inclines towards liberation.

6. THE SEVEN FACTORS OF ENLIGHTENMENT (Bojjhanga)
a. Sati-sambojjhanga (mindfulness)
b. Dhammavicaya-sambojjhanga (investigation of dhamma)
c. Viriya-sambojjhanga (energy)
d. Piti-sambojjhanga (joy)
e. Passaddhi-sambojjhanga (tranquillity)
f. Samadhi-sambojjhanga (concentration)
g. Upekkha-sambojjhanga (equanimity)
When all seven factors of enlightenment come together, equally balanced the happiness and joy that is experienced by the meditator is beyond any worldly pleasure that has ever been experienced. When the seven factors come together in a balanced manner, one can rest assure that it leads to the culmination of clear knowledge and final liberation.
Whose minds are well-developed
in the factors of self-awakening,
who delights in non-clinging,
relinquishing grasping:
resplendent,
their effluents ended,
they, in the world,
are Unbounded.
(DHP.89)

7. THE NOBLE EIGHTFOLD PATH
a. Samma-ditthi (right view)
b. Samma-sankappa (right thought)
c. Samma-vaca (right speech)
d. Samma-kammanta (right action)
e. Samma-ajiva (right livelihood)
f. Samma-vayama (right effort)
g. Samma-sati (right mindfulness)
h. Samma-samadhi (right concentration)
In the first discourse the Buddha taught this for the first time to His first disciples. He also taught it to his last disciples and many times in between. The Noble Eightfold Path is the Buddhist way of practice. All eight factors of the path come together in a fully developed form, and stand as it were at the threshold of the first Noble attainment.
The Noble Eightfold Path is the highest or the apex of all the seven sets of The Requisites of Enlightenment.

These thirty-seven Requisites of Enlightenment are the priceless and invaluable gems of the Buddha Sasana and are the heritage of the Buddha.


THE SUPPORTS FOR THE SEVEN FACTORS OF ENLIGHTENMENT

MINDFULNESS: four supports
1. Clear comprehension
2. Avoiding confused people
3. Associating with kalyana mittas
4. Inclining towards mindfulness

INVESTIGATION: seven supports
1. Investigating the Dhamma
2. Purification of the bases
3. Balancing the faculties
4. Avoiding ignorant people
5. Associating with kalyana mittas
6. Wise Reflection (yoniso manasikara)
7. Inclining towards investigation

ENERGY eleven supports
1. Reflecting on the dangers of wrong actions
2. Reflecting on the benefits of good deeds
3. Reflecting on the path
4. Reflecting on generosity
5. Reflecting on one’s heritage
6. Reflecting on the Teacher
7. Reflecting on the Dhamma
8. Reflecting on the Sangha
9. Avoiding lazy people
10. Associating with energetic people
11. Inclining towards energy

JOY the fivefold classification of Joy
1. Weak rapture; small scale joy, with small amounts of goosebumps and tears.
2. Short rapture; Kanika or momentary joy; joy that lasts for a short period of time like flashes l of lightening.
3. Going down rapture; okakantikapiti periodic joy going down the body like waves.
4. Exalting rapture; Uppengkapiti exhilarating joy, a feeling of lightness in the body.
5. Fulfilling rapture; phranapiti cool piti feeling cool all over the body and mind.

Ten practices leading to joy
1. Reflecting on the qualities of the Buddha
2. Reflecting on the qualities of the Dhamma
3. Reflecting on the qualities of the Sangha
4. Reflecting on your own virtues
5. Reflecting on your own generosity
6. Reflecting on heavenly realms
7. Reflecting on peace
8. Associating with spiritual friends (kalyana mittas)
9. Avoiding ignorant people
10. Reflecting on discourses that inspire confidence

TRANQUILITY Seven practices that lead to tranquility
1. Eating moderately
2. Comfortable weather
3. Comfortable posture
4. Kamma as our property
5. Avoiding the restless
6. Associating with the calm
7. Inclining towards calmness

CONCENTRATION ten practices
1. Purification of the bases
2. Balancing the faculties
3. Skill in the samadhi-nimitta
4. Inciting the mind
5. Restraining the mind
6. Gladdening the mind
7. Reflecting on equanimity
8. Avoiding the scattered
9. Associating with the collected
10. Inclining towards concentration

EQUANIMITY Five practices
1. Detached attitude towards beings
2. Detached attitude towards things
3. Avoiding those attached to people
4. Avoiding those attached to things
5. Inclining towards equanimity


THE FIVE HINDERANCES PANCA NIVARANA
The hinderances are the true enemies of concentration.
1. Kamachanda sensual desire
2. Vyapada Ill will
3. Thina-mindha sloth & torpor
4. Uddhacca-kukkucca mental restlessness & worry
5. Vicikiccha uncertainty, doubt

Three ways of dealing with sensual desire
1. Examine and contemplate on the impermanent nature of the object of desire, the suffering it can cause and the selflessness on the object.
2. If it still remains then contemplate on the repulsive nature of the object; Asubha meditation
3. If it still persists, then contemplate on the true nature of the body, dhatu manasikare.
Then focus the mind on the breath until the mind becomes concentrated and the desire fades away.
The six ways of dealing with ill will
1. Give rise to thoughts of metta either to the specific person or to all beings in general
2. Develop and radiate thoughts of loving kindness peace and happiness towards yourself & others
3. Reflect on the principle of kamma
4. Associate with virtuous, kind and loving peaple
5. Restrain from unwholesome speech, thoughts and actions
6. Make the resolution that you will keep your attention focused on your faults and not on the faults of others
The six ways of dealing with sloth & torpor
1. Moderate in eating
2. Maintain a proper balance of the four postures, sitting, standing, waking and lying down
3. Create in your mind an image of bright light
4. Look for an open space and fresh air
5. Associate with spiritual friends
6. Restrain from unwholesome thoughts, words and actions

Six ways of dealing with restlessness & worry
1. Reading and listening to dhamma discourses
2. Asking questions re. the dhamma and putting them to practice
3. Lead a virtuous life keeping to your precepts
4. Associate with those who are mature in their virtue and knowledge
5. Associate with spiritual friends
6. Use wholesome speech

Six ways of dealing with doubt
1. Studying and listening to the discourses and putting them into practice
2. Asking questions re.the dhamma from those who are knowledge of the dhamma
3. Maintaining your precepts well
4. Be enthusiastic about doing wholesome deeds
5. Associate with spiritual friends
6. Speak only of wholesome things that is conducive to your practice

Suppressing these five hinderances is the first step of meditation. This happens when the mindfulness is applied to the in and out breath.