The Wings to Awakening

Although the sequences differ, they have one pattern in common: concentration always follows after right effort and mindfulness. This suggests not only that concentration depends on these two factors, but also that effort and mindfulness, when properly developed, are meant to lead to concentration. This suggestion is borne out in the texts that deal with these factors in detail [§§1, 33-35, 58, 61].

The two factors with the most variegated roles in these lists are mindfulness and discernment. Mindfulness is essential at every step along the way. There are passages [§26] teaching that mindfulness is a prerequisite for virtue, which-together with right view-is in turn a prerequisite for right mindfulness [§27]. Similarly, mindfulness is necessary for concentration, which in turn can be devoted to the development of greater mindfulness [§149], which can lead further to discernment.

As for discernment: If we look at the lists placing discernment after the other factors, we find that certain aspects of discernment are presumed by the earlier factors. In the five faculties, for instance, conviction includes belief in the principle of kamma, which is one of the elements of right discernment. In the lists that place discernment toward the beginning of the process, we find transcendent discernment added on to the end: the seven factors of Awakening, when fully developed, lead to clear knowing (transcendent discernment) and release; when the noble eightfold path reaches the point of full Awakening, it leads to right knowledge (transcendent discernment again) and right release. The implication here is that discernment, functioning on different levels, keeps adding feedback loops of ever greater sensitivity every step along the way. This point is made explicit in §106.

For this reason, skillfulness-as a constant, sensitive mindfulness and discernment toward one’s own actions-lies at the essence of every moment in the continued development of the path. On the one hand it creates the conditions necessary for the path to develop: knowledge of what is skillful and unskillful must necessarily precede right effort and mindfulness, and must help mindfulness lead to concentration. On the other hand, the factors of mindfulness and concentration are necessary for discernment to become even more sensitive to the present moment. Thus, as the path spirals through its many feedback loops, it exercises discernment, making it stronger in the same way that muscles are strengthened with exercise. At the same time, the development of the path steadies the conditions that provide discernment with the solid basis it needs to become more and more precise, just as a solid foundation is necessary for sensitive measuring equipment. In this way discernment develops from a knowledge of what is skillful and unskillful, first gained through the advice and example of others, on through a more intuitive understanding of skillfulness gained through repeated action and reflection on one’s actions, to a knowledge of the four noble truths and the duties appropriate to each, and finally to the knowledge that those duties have been fulfilled [§195]. The Wings thus put mundane discernment to use, and in so doing make it transcendent.

All of this explains why the Buddha said that of all the wings to self-Awakening, discernment is chief [§77]. In its more rudimentary forms it provides the conditions and feedback necessary for each step along the way; its transcendent form, at the culmination of the path, leads directly to Awakening.

The experience of Awakening, according to the texts, can take any one of four levels:

1. stream-entry, i.e., entry into the stream leading to Unbinding-which cuts the fetters of self-identity views, uncertainty, and grasping at precepts and practices-ensuring that one will be reborn no more than seven more times;
2. once-returning-which further weakens passion, aversion, and delusion- ensuring that one will be reborn no more than one more time;
3. non-returning-which cuts the fetters of sensual passion and irritation-ensuring that one will be reborn in the highest heavens, called the Pure Abodes, there to obtain Unbinding, never to return to this world; and
4. Arahantship-which cuts the fetters of passion for form, passion for formlessness, conceit, restlessness, and ignorance-bringing total freedom from the cycle of rebirth.

In all four levels, the basic dynamic is the same: virtue, concentration, and discernment bring the mind skillfully to a state of “non-fashioning” (atammayata) [§179] where all present input into the cycle of kamma is suspended. This state of non-fashioning then opens the way for the experience of the Unfabricated. To put this in terms of the two knowledges that constitute Awakening, the skillful mastery of the processes of kamma to the point of non-fashioning corresponds to the knowledge of the regularity of the Dhamma, and the experience of the Unfabricated corresponds to the knowledge of Unbinding.

Although all four levels require mature levels of the path factors of virtue, concentration, and discernment to bring about the two knowledges that constitute Awakening, they differ in the relative maturity of the path factors that lead up to them. Stream-entry occurs at the full maturation of virtue; non-returning, at the full maturation of concentration; and Arahantship, at the full maturation of discernment [A.III.88; MFU, pp. 103]. Thus they also differ in the depth to which they penetrate the two knowledges of Awakening and in their ability to cut the fetters that perpetuate bondage to the cycle of kamma and rebirth. The texts report a few cases where meditators go straight through all four levels to the level of Arahantship, but in most cases the meditator will pass through the four levels step-by-step, sometimes over course of many years or even several lifetimes.

In this book, except where otherwise noted, discussions of the Awakening experience as described in the discourses focus on the level where virtue, concentration, and discernment are all fully mature, the Awakening total, and the resulting freedom absolutely unlimited. This is the point where all seven sets of the Wings to Awakening ultimately aim.

§ 18. Paharada, just as the ocean has these many treasures of various kinds-pearls, sapphires, lapis lazuli, shells, quartz, coral, silver, gold, rubies, and cat’s eyes-in the same way, this doctrine and discipline has these many treasures of various kinds: the four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors of awakening, the noble eightfold path. This is the seventh wonder and marvel…that the monks, having seen again and again in this doctrine and discipline, delight in.
A.VIII.19

§ 19. Then [after relinquishing the will to continue fabricating his life processes] the Blessed One went to the audience hall and on arrival sat down on the seat prepared for him. When he was seated, he addressed the monks: ‘The qualities I have pointed out, having known them directly: You should grasp them thoroughly, cultivate them, develop them, and pursue them so that this holy life may long endure and remain steadfast for the benefit, welfare, and happiness of the multitude, out of sympathy for the world, for the benefit, welfare, and happiness of human and celestial beings. And what are those qualities? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors of awakening, the noble eightfold path. These are the qualities I have pointed out, having known them directly, that you should grasp thoroughly, cultivate, develop, and pursue…for the benefit, welfare, and happiness of human and celestial beings.’ Then the Blessed One addressed the monks, ‘I exhort you, monks: All fabrications are subject to decay. Bring about completion by means of heedfulness. It will not be long before the Tathagata’s total Unbinding. He will attain total Unbinding in three month’s time.’

That is what the Blessed One said. Then…he said further:

Young and old
wise and foolish
rich and poor:
all end up dying.

As a potter’s clay vessels
large and small
fired and unfired
all end up broken,
so too life
heads to death.

Then the Teacher said further:
Ripe my age, little the life
remaining to me.
Leaving you, I will go,
having made a refuge
for myself.

Be heedful, monks,
mindful, virtuous.
With your resolves well-concentrated,
look after your minds.

He who, in this
doctrine and discipline,
remains heedful,
leaving the round
of birth,
will make an end
of stress.
D.16

§ 20. Suppose a hen has eight, ten, or twelve eggs: If she doesn’t cover them rightly, warm them rightly, or incubate them rightly, then even though this wish may occur to her-‘O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!’-still it is not possible that the chicks will break through the egg shells with their spiked claws or beaks and hatch out safely. Why is that? Because the hen has not covered them rightly, warmed them rightly, or incubated them rightly. In the same way, even though this wish may occur to a monk who dwells without devoting himself to development-‘O that my mind might be released from effluents through lack of clinging!’-still his mind is not released from the effluents through lack of clinging. Why is that? From lack of developing, it should be said. Lack of developing what? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors of Awakening, the noble eightfold path….

But suppose a hen has eight, ten, or twelve eggs that she covers rightly, warms rightly, and incubates rightly: Even though this wish may not occur to her-‘O that my chicks might break through the egg shells with their spiked claws or beaks and hatch out safely!’-still it is possible that the chicks will break through the egg shells with their spiked claws or beaks and hatch out safely. Why is that? Because the hen has covered them, warmed them, and incubated them rightly. In the same way, even though this wish may not occur to a monk who dwells devoting himself to development-‘O that my mind might be released from effluents through lack of clinging!’-still his mind is released from the effluents through lack of clinging. Why is that? From developing, it should be said. Developing what? The four frames of reference, the four right exertions, the four bases of power, the five faculties, the five strengths, the seven factors of Awakening, the noble eightfold path.

Just as when a carpenter or carpenter’s apprentice sees the marks of his fingers or thumb on the handle of his adze but does not know, ‘Today my adze handle wore down this much, or yesterday it wore down that much, or the day before yesterday it wore down this much,’ still he knows it is worn through when it is worn through. In the same way, when a monk dwells devoting himself to development, he does not know, ‘Today my effluents wore down this much, or yesterday they wore down that much, or the day before yesterday they wore down this much,’ still he knows they are worn through when they are worn through.
Just as when an ocean-going ship, rigged with masts and stays, after six months on the water, is left on shore for the winter: Its stays, weathered by the heat and wind, moistened by the clouds of the rainy season, easily wither and rot away. In the same way, when a monk dwells devoting himself to development, his fetters easily wither and rot away.
A.VII.68

§ 21. A certain monk went to his preceptor and on arrival said to him, ‘My body, sir, now feels like it’s drugged. I’ve lost my bearings. Things are unclear to me. Sloth and drowsiness surround my mind at all times. I am unhappy in leading the holy life. I have doubts about mental qualities (or: things-dhammas).’

Then the preceptor, taking his student, went to see the Buddha (and told him what his student had said. The Buddha replied:)
‘That’s the way it is for a person who does not guard the doors to his sense faculties, who does not know moderation in eating, who is not devoted to wakefulness, who does not clearly understand skillful qualities, and who is not devoted day after day to the development of the wings to awakening….Thus you should train yourself, monk: “I will guard my senses, will know moderation in eating, will devote myself to wakefulness, will clearly understand skillful qualities, and will devote myself day after day to the development of the wings to awakening.” That’s how you should train yourself.’

Then the monk, having received this instruction from the Blessed One, got up from his seat, bowed down, circled the Blessed One, keeping him on his right, and then went away. Dwelling alone, secluded, heedful, ardent, and resolute, he in no long time reached and remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing it and realizing it for himself in the here and now. He knew: ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.’ And thus he became another one of the Arahants.
A.V.56

§ 22. Endowed with three qualities, a monk is one who follows the way that cannot be faulted and he has aroused the basis for ending the effluents. Which three? There is the case where a monk guards the doors to his sense faculties, knows moderation in eating, and is devoted to wakefulness.

And how does a monk guard the doors to his sense faculties? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or variations by which-if he were to dwell without restraint over the faculty of the eye-evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye. (Similarly with the ear, nose, tongue, body and intellect.) This is how a monk guards the doors to his sense faculties.

And how does a monk know moderation in eating? There is the case where a monk, considering it appropriately, takes his food not playfully, nor for intoxication, nor for putting on bulk, nor for beautification, but simply for the survival and continuance of this body, for ending its afflictions, for the support of the holy life, thinking, ‘I will destroy old feelings [of hunger] and not create new feelings [from overeating]. Thus I will maintain myself, be blameless, and live in comfort.’ This is how a monk knows moderation in eating.

And how is a monk devoted to wakefulness? There is the case where a monk during the day, sitting and pacing back and forth, cleanses his mind of any qualities that would hold the mind in check. During the first watch of the night [dusk to 10 p.m.], sitting and pacing back and forth, he cleanses his mind of any qualities that would hold the mind in check. During the second watch of the night [10 p.m. to 2 a.m.], reclining on his right side, he takes up the lion’s posture, one foot placed on top of the other, mindful, alert, with his mind set on getting up [either as soon as he awakens or at a particular time]. During the last watch of the night [2 a.m. to dawn], sitting and pacing back and forth, he cleanses his mind of any qualities that would hold the mind in check. This is how a monk is devoted to wakefulness.

Endowed with these three qualities, a monk is one who follows the way that cannot be faulted and he has aroused the basis for ending the effluents.
A.III.16

§ 23. Monks, if wanderers who are members of other sects should ask you, ‘What, friend, are the prerequisites for the development of the wings to self-awakening?’…you should answer, ‘There is the case where a monk has admirable people as friends, companions, and colleagues. This is the first prerequisite for the development of the wings to self-awakening.

‘Furthermore, the monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. This is the second prerequisite for the development of the wings to self-awakening.

‘Furthermore, he gets to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge and vision of release. This is the third prerequisite for the development of the wings to self-awakening.

‘Furthermore, he keeps his persistence aroused for abandoning unskillful mental qualities and for taking on skillful mental qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities. This is the fourth prerequisite for the development of the wings to self-awakening.

‘Furthermore, he is discerning, endowed with the discernment of arising and passing away-noble, penetrating, leading to the right ending of stress. This is the fifth prerequisite for the development of the wings to self-awakening.’
Monks, when a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will be virtuous, will dwell restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity, and will train himself, having undertaken the training rules, seeing danger in the slightest faults.

When a monk has admirable people as friends, companions, and colleagues, it is to be expected that he will get to hear at will, easily and without difficulty, talk that is truly sobering and conducive to the opening of awareness, i.e., talk on having few wants, on contentment, on seclusion, on non-entanglement, on arousing persistence, on virtue, on concentration, on discernment, on release, and on the knowledge and vision of release…that he will keep his persistence aroused for abandoning unskillful mental qualities, and for taking on skillful mental qualities-steadfast, solid in his effort, not shirking his duties with regard to skillful mental qualities…that he will be discerning, endowed with discernment of arising and passing away-noble, penetrating, leading to the right ending of stress.

And furthermore, monks, when the monk is established in these five qualities, there are four additional qualities he should develop: He should develop [contemplation of] the unattractive so as to abandon lust. He should develop good will so as to abandon ill will. He should develop mindfulness of in-and-out breathing so as to cut off distractive thinking. He should develop the perception of inconstancy so as to uproot the conceit, ‘I am.’ For a monk perceiving inconstancy, the perception of not-self is made firm. One perceiving not-self attains the uprooting of the conceit, ‘I am’-Unbinding in the here and now.
A.IX.1

§ 24. These three divine sounds sound forth among the devas on appropriate occasions. Which three? When a noble disciple, shaving off his hair and beard, clothing himself in the ochre robe, makes up his mind to go forth from the home life into homelessness, on that occasion the divine sound sounds forth among the devas: ‘This noble disciple has made up his mind to do battle with Mara’….
When a noble disciple lives engaged in developing the seven [sets of] qualities that are wings to awakening, on that occasion the divine sound sounds forth among the devas: ‘This noble disciple is doing battle with Mara’….

When a noble disciple, through the ending of effluents dwells in the release of awareness and release of discernment that are free from effluent, having known and made them manifest for himself in the here and now, on that occasion the divine sound sounds forth among the devas: ‘This noble disciple has won the battle. Having been in the front lines of the battle, he now dwells victorious’….These are the three divine sounds that sound forth among the devas on appropriate occasions.
ITI.82

§ 25. A monk who has admirable virtue, admirable qualities, and admirable discernment is called, in this doctrine and discipline, one who is complete, fulfilled, supreme among men.

And how is a monk a person with admirable virtue? There is the case where a monk is virtuous. He dwells restrained in accordance with the Patimokkha, consummate in his behavior and sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. In this way a monk is a person with admirable virtue. Thus he is of admirable virtue.

And how is a monk a person with admirable qualities? There is the case where a monk lives engaged in developing of the seven [sets of] qualities that are wings to awakening. In this way a monk is a person with admirable qualities. Thus he is of admirable virtue and admirable qualities.

And how is a monk a person with admirable discernment? There is the case where a monk, through the ending of effluents dwells in the release of awareness and release of discernment that are free from effluent, having known and made them manifest for himself in the here and now. In this way a monk is a person with admirable discernment. Thus he is of admirable virtue, admirable qualities, admirable discernment. In this doctrine and discipline he is called one who is complete, fulfilled, supreme among men.

One devoid of wrong-doing
in thought, word, or deed,
is called a person of admirable virtue:
the conscientious monk.

One well-developed in the qualities
that go to the attainment of self-awakening,
is called a person of admirable qualities:
the unassuming monk.

One discerning right here for himself
the ending of stress
is called a person of admirable discernment:
the monk without effluent.

One consummate in these things,
untroubled, with doubt cut away,
unattached in all the world,
is called one who has abandoned the All.
ITI.97