The Seventh Lesson

SATTA NAMA KIM? What is Seven?

What seven concepts, when seen to the root with penetrating knowledge, and understood to the broadest limits, such that their repellant nature is seen as it really is and one has released them in their entirety, can bring one to the uttermost freedom of detachment?

SATTA SAMBOJJHANGA —
The 7 Dimensions of Self-Awakening

SAM = one's own BO = >BODHI>awakened knowledge, wisdom, enlightenment, JJH = the stuff of, ANGA = limb, branch, angle, dimension
most often translated The Seven Limbs of Wisdom

1. SATI: Mind, Memory

Here the beggar cultivates the dimension of self-awakening that is mind, which is rooted in solitude, in calm, in ending and letting go.

2. DHAMMA-VICAYA: Dhamma research, investigation, study, including coming into the presence of a teacher, listening, remembering, thinking about, testing, and evaluation of the results of testing.

Here the beggar cultivates the dimension of self-awakening that is Dhamma investigation, which is rooted in solitude, in calm, in ending and letting go.

3. VIRIYA: The science of energy building. (>virility, vigor)

Here the beggar cultivates the dimension of self-awakening that is energy building, which is rooted in solitude, in calm, in ending and letting go.

And what, beggars, is the food that nourishes the dimension of self-awakening that is energy building so as to cause it to arise if not present in the here and now, or to cause it to increase if present in the here and now? It is putting forth effort, exertion, striving.

4. PITI: The science of creating excitement, passion, enthusiasm

Here the beggar cultivates the dimension of self-awakening that is enthusiasm, which is rooted in solitude, in calm, in ending and letting go.

5. PASSADDHI: Impassivity. PASSA = seeing; ADDHI = beyond, over, above. The cultivation of impassivity, indifference, poise, being above it all

Here the beggar cultivates the dimension of self-awakening that is impassivity, which is rooted in solitude, in calm, in ending and letting go.

6. SAMADHI: The science of getting high

Here the beggar cultivates the dimension of self-awakening that is getting high, which is rooted in solitude, in calm, in ending and letting go.

"And what, monks, is food for the arising of the limb of wisdom that is concentration [SAMADHI] which has not yet arisen, or for the cultivation and fulfillment thereof, if already arisen?

There are, monks, sights that calm, that bewilder not. Studious etiological examination, — [YONISO MANISIKARA down to the womb = YONI] — thereto is this food for the arising of concentration which has not yet arisen, or for the cultivation and fulfillment thereof, if already arisen.

— SN MV 46.51

7. UPEKKHA: The science of Objective Detachment

Here the beggar cultivates the dimension of self-awakening that is objective detachment, which is rooted in solitude, in calm, in ending and letting go.

Since this is a system of developing objective detachment, which is the goal, one might ask is it possible that we are being asked to see this system itself as "repellant?"
That is, in fact the case in a manner of speaking.
The well-tamed, well-trained, well-educated student of the Aristocrats, taking this system as his vehicle, practices it to perfection and then lets it too, go [see The Simile of the Raft].

Virtue

From the translation by F. L. Woodward,
Kindred Sayings V: Kindred Sayings on the Limbs of Wisdom:

[The following excerpt is quoted exactly, but certain words and appropriate comments are inserted in square brackets.]

Monks, whatsoever monks are possessed of virtue, possessed of concentration, possessed of insight, of release, of release by knowledge [NANA] and insight [VIJJA vision] — the very sight of such brings much profit, I declare.

The very hearing about such monks brings much profit, I declare. To visit such, to sit beside them, to remember such, to follow such in giving up the world brings great profit, I declare.

What is the cause of that? On hearing the teaching of such monks one dwells aloof in two forms of aloofness, to wit: of body and of mind. Such an one, so dwelling aloof, remembers that Norm-teaching [Dhamma] and turns it over in his mind.

When a monk, so dwelling aloof, remembers and turns over in his mind the teaching of the Norm, it is then that the limb of wisdom which is mindfulness [Mind/Memory] is established in that monk. When he cultivates the limb of wisdom which is mindfulness, then it is that the monk's culture of it comes to perfection. Thus he, dwelling mindful, with full recognition investigates and applies insight [PAVICARATI (not VIPASSANA) Pali English Dictionary has "Investigate" which I would say was closer than insight, looking to Dhamma Vicaya where Vicaya is certainly investigation or study or research] to that teaching of the Norm and comes to close scrutiny of it.

Now, monks, at such time as a monk, dwelling thus mindful, with full recognition investigates and applies insight to that teaching of the Norm, then it is that the limb of wisdom which is Norm-investigation [Dhamma Vicaya] is established in that monk. It is when he cultivates the limb of wisdom which is Norm-investigation that, as he comes to close scrutiny of it, by his culture of it, it comes to perfection. As with full recognition he investigates and applies insight to that Norm-teaching, then unshaken energy is established in him.

Now, monks, at such time as unshaken energy is established in a monk who with full recognition is investigating, applying insight and coming to close scrutiny of that Norm-teaching, then it is that the limb of wisdom which is energy [Viriya] is established in him. When he cultivates this limb of wisdom, at such time, by culture of it, does it come to perfection in that monk. In him who has energy established there arises zest, which is free from carnal taint [the qualification indicating to me that there is a piti which is not free from carnal taint, i.e., excitement, thus my translation: enthusiasm].

Now, monks, when zest free from carnal taint arises in a monk who has energy established, then it is that the limb of wisdom which is zest [Piti, enthusiasm] is established in him. When he cultivates this limb of wisdom, at such time, by culture of it, does it come to perfection in him. Of one who is zestful body is tranquil and mind is tranquil [for those who have experienced enthusiasm accompanied by trembling, there comes a time when this trembling settles down and the enthusiasm remains, the trembling is the passing off of the state of anxiety that is the constant state of one who is not enthusiastic.]

Now, monks, when a monk who is zestful has body and mind tranquilized, then it is that the limb of wisdom which is tranquility [Passaddhi, "seeing over" indifference, impassivity] is established in him. When he cultivates this, at such time, by his culture of it, it comes to perfection in him. Happy is he whose body is tranquilized. Of him that is happy the mind is concentrated.

Now, monks, when the mind is concentrated in a monk whose body is tranquilized, at such time the limb of wisdom which is concentration [Samadhi, Getting High] is established in that monk. When he cultivates this limb of wisdom, by his culture of it does it come to perfection. He is now thorough overseer [the overseeing comes from the height, as it were] of his mind thus calmed.

Now, monks, when he becomes a careful looker-on of his mind thus calmed, then it is that the limb of wisdom which is equanimity [Upekkha, objective detachment] is established in a monk. When he cultivates it, at such time by his culture of it does it come to perfection.

§

The Practice, by Sariputta

"Friends! There are these Seven Dimensions of Self-Awakening:
Memory,
dhamma study,
energy building,
enthusiasm,
impassivity,
getting high,
and objective detachment.

In whatever dimension of self-awakening
I want to spend my day,
in that dimension of self-awakening
I am able to spend my day.
In whatever dimension of self-awakening
I want to spend my evening,
in that dimension of self-awakening
I am able to spend my evening.

If I wish to spend my time
in the dimension of self-awakening that is Mind,
I am clearly conscious
that it is limitless within,
or that it has begun,
or when it is established
I am clearly conscious of that.

And again, if the practice fails,
I am clearly conscious
that it is because of this or that.

And it is the same
with the other dimensions of self-awakening.

In the same way
that the wardrobe of a King or Great Noble
is full of various colored clothes.
In whatever set of clothes
he wants to spend the day,
in that set of clothes
he is able to spend his day.
In whatever set of clothes
he wants to spend the evening,
in that set of clothes
he is able to spend his evening.

§

The Advantages, Gotama

Now, beggars,
when the Seven Dimensions of Self-Awakening
are practiced, made a big thing,
seven advantages can be seen.
What seven?

In this life, before death,
he becomes one who has ANNA:
[Omniscience, the ability to know whatever one wants to know whenever one wants to know it, Answer Knowledge, Gnosis,
Realization of the Final Goal, ARAHANT[ship].]

If he does not accomplish this before death,
he does so at the time of his death.

If he does not accomplish this before death
or at the time of his death,
because he has warn down the Five Lower Attachments,
he accomplishes this in an immaterial location
"Knocking on the Door of Nibbana"
midway through the ordinary lifespan there.

If he does not accomplish this before death
or at the time of his death,
or in an immaterial location
conducive to accomplishing the goal,
then as a consequence of wearing down
the Five Lower Attachments
he wins a reduction of his time
in that location.

. . . or, in any case
he does so without the need for SANKHARAing:
the creation of an individualized world.

. . . or, he does so
after the creation
of an individualized world

. . . or, he becomes a Non-Returner
(all but the first two of these are Non-Returners
— at it's broadest meaning, one whose progress is such that he never needs to do anything twice)
headed toward the highest immaterial abode
where he makes an end of Dukkha

Roof Peak

Beggars! In the same way
as the beams of a house with a peaked roof
all lean toward the peak,
tend toward the peak,
meet at the peak,
and the peak is considered the peak,
in the same way, beggars,
the beggar who cultivates
the Seven Dimensions of Self-Awakening
leans toward Nibbana,
tends toward Nibbana,
ends in Nibbana.

§

Creatures

Beggars! In the same way
as all beings that use the four postures
(Walking, Standing Sill, Sitting, and Lying Down)
do so in dependence on the Earth,
In the same way, beggars,
it is in dependence on ethical culture,
supported by ethical culture,
that a beggar cultivates
the Seven Dimensions of Self-Awakening.

§

The Sun

In the same way
as the dawn is the first sign of the sun's arising,
in the same way, beggars,
friendship with the good
is the first sign
of the arising of
the Seven Dimensions of Self-Awakening.

Beggars!
I see no other single thing
Which, cultivated and made a big thing of
Is more conducive
To the letting go of attachments as
The Seven Dimensions of Self-Awakening

Enthusiasm (Piti)

Once upon a time Anathapindika the Householder,
accompanied by about five hundred other Lay Disciples,
visited the Lucky Man,
greeted him with closed palms
and sat down to one side
(it would be impolite to sit directly in front of the Teacher,
when one left the gathering,
one would leave keeping one's right side toward him,
walking backwards, if necessary).
There the Lucky Man spoke this to him:

"Indeed, householder,
you have been of service to The Order,
giving gifts of the essentials:
Food,
Clothing,
Shelter
and Medicine.
But you should not let yourself be content with the thought:

"We have been of service to The Order,
giving gifts of the essentials."

Wherefore, householder, train yourself this way:

"Let us occasionally experience
the enthusiasm that comes from enjoying solitude."

Then, when he had spoken,
BrokeTooth Sariputta said to the Lucky Man:
"Wonderful, Lucky Man!
Marvelous, Lucky Man!
How well said
is that which was said by the Lucky Man:
'Train yourself this way, householder:

'Let us, occasionally experience the enthusiasm
that comes from enjoying solitude.'
When, Bhagava, the student of the Aristocrats
gains and holds on to the enthusiasm
that comes from enjoying solitude,
five things cannot reach him:

At that time,
the pain and misery
that come from lust
cannot reach him

At that time,
the pleasure and gladness
that come from lust
cannot reach him

At that time,
the pain and misery
that come from low works
cannot reach him

At that time,
the pleasure and gladness
that come from low works
cannot reach him

At that time,
the pain and misery
that come from good deeds
cannot reach him."

And Gotama said:
"Well said Sariputta!"
and repeated all that he just said.