The Seventh Lesson

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THE SEVENTH LESSON

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?

(SAM = one’s own BO = >BODHI>awakened knowledge, wisdom, enlightenment, JJH = the stuff of ANGA = Limb, branch, Angle, Dimension) The Seven Dimensions of Self-Awakening, most often translated The Seven Limbs of Wisdom

Here the Beggar cultivates the Dimension of Self-Awakening that is Memory, which is rooted in solitude, in calm, in ending and Letting Go.

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 (did good conditions increase and bad conditions decrease?).

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.

This is Investigation of the DHAMMA once one has determined what is DHAMMA. Today we have an additional task; sorting out what is DHAMMA from what is not DHAMMA. In making the determination of what is and what is not DHAMMA there are two basics: First, we are instructed to determine what is DHAMMA by comparing SUTTA to SUTTA. Whatever contains something that is inconsistent with SUTTA is to be put in the category of not DHAMMA. Second, one must test the actual practice. One must gain "book learning" knowledge of the system; understand the instructions. This, for those of us using English, is a very difficult task in itself in that to be scrupulous, we need to learn the important Pali words and relate them to our English vocabulary. In this there is no more important dictum than the saying: "In the same way that the sea, in all ways and throughout tastes of salt, the DHAMMA, in all ways and throughout tastes of VIMUTTI, Freedom. Next we must think about what must be done to put the knowledge into practice. Then we must examine the consequences (did good conditions increase and bad conditions decrease?).

Whatever anyone else suggests as a method for approaching DHAMMA and practice, this is the method I use and recommend. Others methods may produce good consequences. My putting forward of this method is not a condemnation of other methods. (I do that too, but by way of analysis of specific ideas/techniques.)

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.

Here the Beggar cultivates the Dimension of Self-Awakening that is Enthusiasm, which is rooted in solitude, in calm, in ending and Letting Go.

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.

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. Systematic attention [YONISO MANISIKARA to examine down to it’s origins, 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.

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. The beginner, taking this system as his vehicle, practices it to perfection and then Lets it too, Go [see The Simile of the Raft].

[In the following, I am going to quote exactly, but insert my translations of certain words and make appropriate comments.]

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 [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 zest 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 [note this, 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.

"Friends! There are these Seven Dimensions of Wisdom: Memory, DHAMMA Study, Energy Building, Enthusiasm, Impassivity, Getting High, and Objective Detachment.

In whatever Dimension of Wisdom I want to spend my day, in that Dimension of Wisdom I am able to spend my day. In whatever Dimension of Wisdom I want to spend my evening, in that Dimension of Wisdom I am able to spend my evening.

If I wish to spend my time in the Dimension of Wisdom that is Memory, 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.

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.

Now, Beggars, when the Seven Dimensions of Wisdom are practiced, made a big thing, seven advantages can be seen. What seven?

In this life, before death, he becomes one who has ANNA: 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 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

SAKKAYADITTHI: Holding the view that any one way of seeing the self is the one true way and that all other ways are false

VICIKICCHA: Hanging on to Doubt: Are there good deeds, is there KAMMA, are there bad deeds, are there Mothers and Fathers, is there rebirth according to one’s deeds, is there an Escape, UPEKKHA, NIBBANA, are there Gods, Evil Ones, God, Seer’s who have seen? Doubt about DUKKHA. Doubt about the Origin of DUKKHA. Doubt about the Termination of DUKKHA. Doubt about The Way.

SILABBATAPARAMASO: Attachment to the belief that Ritual, Good Deeds, Ceremony, or moral habit will bring an end to pain and suffering (DUKKHA), end Blindness, or will free one from the effects of KAMMA.

KAMACCHANDO: (KAMA = Pleasure, CHANDO = Mooning, Wishing, Wanting) Attachment to wanting, wishing for pleasure, greed, lust, wanting to give pleasure, Seeking One’s Own Good, Not being SATISFIED with things the Way they are.

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 Wisdom 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 Wisdom.

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 Wisdom.

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 Wisdom

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:

"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.' Lucky Man, when the Ariyan disciple gains and holds on to the Enthusiasm that comes from enjoying solitude, five things cannot reach him:

At that time, the Pleasure and Gladness that come from Low Works cannot reach him