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[Full title: The Seven Factors of Enlightenment鈥�(4): Joy or Rapture (辫墨迟颈-蝉补峁僢辞箩箩丑补峁単补 or 辫谤墨迟颈-产辞诲丑颈测补峁単补)]

The term 辫墨迟颈, derived from the root 辫谤墨 means emotion of joy, delight, zest, exuberance. It is defined as zest (辫墨迟颈), joy (辫腻尘辞箩箩补峁�), rejoicing at (腻尘辞诲补苍腻), rejoicing over (辫补尘辞诲补苍腻), mirth (丑腻蝉辞), merriment (pa丑腻蝉辞), felicity (vitti), exultation (辞诲补驳测补峁�) and elation of mind (补迟迟补尘补苍补迟腻).^[1] There are many translations possible for this word; 辫墨迟颈 means mainly contentment about getting a desirable object.

As distinguished from 蝉耻办丑补峁� (ease), 辫墨迟颈 is explicitly excluded from the aggregate of feeling (惫别诲补苍腻办办丑补苍诲丑补) and is referred to the composite psychoses of the aggregate of formations or synergies (蝉补峁卥丑腻谤补办办丑补苍诲丑补).

In the commentarial literature it is very often spoken of as fivefold (辫补帽肠补va峁囜箛膩-辫墨迟颈), viz. i, slight sense of interest or the thrill of joy (khuddik膩-辫墨迟颈), 鈥渏ust causing the flesh to creep鈥�, ii, the flash of joy (kha峁噄k膩-辫墨迟颈) like lightning; iii, the flood of joy or oscillating interest (okkantik膩-辫墨迟颈) like the breakers on seashore; iv, ecstasy or thrilling emotion or transport in which the subject could float in the air (ubbeg膩-辫墨迟颈); and v, overwhelming suffusing joy or interest amounting to rapture (phara峁嚹�-辫墨迟颈).^[2] The differences in these five species of 辫墨迟颈 lie in the degree of intensity of joy.

笔墨迟颈 as a state of mental experience has satisfaction as its characteristic (sampiy膩yana lakkha峁嘺); the thrilling of body and mind (or suffusion) as its function (办腻测补肠颈迟迟补 辫墨苍补苍补谤补蝉补) and elation as its manifestation (odagya 辫补肠肠耻辫补峁�峁�丑腻苍补).^[3] As a constituent of enlightenment it is of two types: -i, joy that is accompanied by thought, directed and sustained (savitakka 蝉补惫颈肠腻谤补 辫墨迟颈) and ii, joy unaccompanied by thought, directed and sustained (avitakka avic膩ra 辫墨迟颈).^[4] Here the phrase savitakka 蝉补惫颈肠腻谤补 refers to the restless, discursive work of intellect which seeks likenesses and differences; joy accompanied by such discursive activities of the mind belongs to the first 箩丑腻苍补. That which is unaccompanied by such mental activities is one of the factors of the second 箩丑腻苍补. The second state of 辫墨迟颈 is of a higher plane and as such represents a more developed and more purified form of joy.

There are five kinds of 辫墨迟颈:

1. Minor 辫墨迟颈: It raises the hair on the body. When you practice meditation, you sometimes have goose bumps or your hair stands on end. You are experiencing this kind of 辫墨迟颈.

2. Momentary 辫墨迟颈: It appears like a flash of lightning. You experience this kind of 辫墨迟颈 in your body like a flash of lightning, once in a while. You feel very good and there is coolness in your body. Coolness is a welcome quality in the East where the climate is mostly hot.

3. Wavelike 辫墨迟颈: This kind of 辫墨迟颈 comes over your body again and again, like waves on the seashore.

4. Uplifting 辫墨迟颈: It levitates the body and can even make it jump into the air. There are stories of people who levitated on account of this kind of 辫墨迟颈.^[5]

5. Pervading 辫墨迟颈: it completely pervades the whole body. It is compared to oil pervading a piece of cotton. When it arises in mediators, their whole body is, so to say, soaked with this kind of 辫墨迟颈.

笔墨迟颈 is a mental quality which suffuses both the body and mind. As a wholesome quality of mind, 辫墨迟颈 is so vital to the practice of 产辞箩箩丑补峁単补 that anyone who is lacking in it cannot advance along the path to enlightenment. Since no one can bestow on another the gift of happiness; each one has to build it up by effort, reflection and concentration activity. Only those who have experienced non-worldly rapture (辫墨迟颈nir膩mis膩) can truly understand that simplicity and contentment are characteristics of the really happy individual. 笔墨迟颈 the enlightenment factor is compared to the happy experience of a weary walker who sits down under a tree in the shade, or the cooling of a hot place by rain. According to Visuddhimagga, 辫墨迟颈 has the characteristic of endearing. Its function is to refresh the body and the mind. It is manifested as elation.

The man who cultivates 辫墨迟颈 the enlightenment factor does not get upset, confused or excited when confronted with the eight vicissitude of the world. He endeavors to see the rise and fall of all things conditioned, how things come into being and pass away. When 辫墨迟颈 the enlightenment factor is cultivated and developed, one will see the fragility of the fragile without anxiety and restlessness.

A mind suffused with 辫墨迟颈 is unshaken by loss and gain, good repute and ill repute, censure and praise, pleasure and pain and undisturbed by adversity. This frame of mind is brought about by viewing the sentient world in its proper perspective. Thus 辫墨迟颈 the enlightenment factor leads one to enlightenment and deliverance from suffering. 笔墨迟颈 is spaciousness in the mind born of detachment, free of grasping or clinging or identified involvement. This intense delight is closely associated with insight knowledge and thus creates a very light and buoyant state of mind. As 辫墨迟颈 the enlightenment factor arises as the mind settles down; and it helps one stay comfortably in the present moment and on the present object without the slightest tendency of deviation. Once the mind is firmly settled there, it acquires the ability to look at the object of meditation of a long period of time so that one can see the real nature of phenomena.

When 辫墨迟颈 the enlightenment factor arises in the context of sa峁儾�辞箩箩丑补峁単补s, then one begins to experience the fruit that the practice of 产辞箩箩丑补峁単补 brings. One comes to understand the vast difference between worldly happiness and non-worldly happiness. Real happiness comes not through grasping or clinging to things animates or inanimate but by giving up. It is the detached attitude towards the sensory world that brings about true happiness. The discourse of four foundation of mindfulness speaks of pleasant worldly feeling and pleasant unworldly feeling. Pleasant unworldly feeling is far superior to pleasant worldly feeling.

Whenever he reflects on the rise and fall of the
Aggregates, he experiences unalloyed joy and
Happiness. To the discerning one that
Reflection is deathless.

When one gets deeply concentrated in meditation, 辫墨迟颈 becomes very strong and one鈥檚 whole energetic system is affected. A whole range of pleasant physical states and an inner sense of extreme wellbeing arise. All of this is different form the pleasurable feelings due to having a desire satisfied; it is born out of the unification of the mind as one enters present moment鈥檚 experience with strong concentration and interest. The quality of 辫墨迟颈 is an ease and openness of mind that receives with interest every kind of circumstance. To be in touch with this factor brings a capacity to look at life with a light-hearted yet caring interest even in times of difficulty. Visuddhimagga mentions five kinds of 辫墨迟颈 namely, minor 辫墨迟颈, momentary 辫墨迟颈, showering 辫墨迟颈, uplifting 辫墨迟颈, and pervading 辫墨迟颈 depending on its increasing intensity. It is the fifth and final stage of 辫墨迟颈 which is the kind associated with full absorption.

Eleven practices that lead to the arising of 辫墨迟颈

1. Reflecting on the qualities of the Buddha: 辫墨迟颈 can be developed by reflection on the qualities of the Buddha, recollecting: 鈥淭he Buddha is the one whose mind is totally pure. The Buddha is the one who knows all that is to be known, etc.鈥�

2. Reflecting on the qualities of the Dhamma: This can be done by reflecting, 鈥淭he Dhamma has been well proclaimed by the Buddha. The Dhamma is visible here and now, etc.鈥�

3. Reflecting on the qualities of the Sangha: This can be done by reflecting on the qualities of the community of noble ones, such as: 鈥淭he community of the Blessed One鈥檚 disciples has entered the good way. The community of the Blessed One鈥檚 disciples has entered the straight way.鈥�

4. Reflecting on your own virtue (蝉墨濒补); when you have been virtuous and your moral conduct has remained pure, then you can reflect on your purity of conduct and experience 辫墨迟颈.

5. Reflecting on your own generosity (肠腻驳补): When you donate something to a charitable purpose or give something to someone, you can reflect on your generosity and experience joy or 辫墨迟颈.

6. Reflecting on deities: Sometimes, meditators compare their qualities of those who are born in the celestial worlds by saying, 鈥淭here are people who possessed good qualities. After their death, they were reborn as deities in the celestial worlds. These qualities are present in me, too.鈥� Reflecting this way, you experience 辫墨迟颈.

7. Reflecting on peace: 鈥淧eace鈥� here means subsidence of mental defilements. 笔墨迟颈 can be experienced by reflecting: 鈥淭he mental defilements, abandoned by the attainments, do not occur for sixty or seventy years.鈥� The Visuddhimagga, however, explains that 鈥減eace鈥� here means 苍颈产产腻苍补, or he stilling of all suffering. According to it, 辫墨迟颈 can be experienced by reflecting on the special qualities of 苍颈产产腻苍补, such as being the best of all dhammas, disillusionment of vanity, elimi-nation of thirst, abolition of reliance, termination of the round, dest-ruction of craving, fading away, and cessation.^[6]

8. Avoiding coarse people: You can develop 辫墨迟颈 be avoiding people who are coarse or rough in their actions.

9. Associating with refined people: You can develop 辫墨迟颈 be associating with people who are refined in their attitudes and actions, who have much confidence in the Buddha, and who are gentle of mind.

10. Reflecting on discourse that inspires confidence: Discourses that illumine the qualities of and inspire confidence in the Buddha are discourses that inspire confidence. By reflecting on them, you will be able to develop 辫墨迟颈.

11. Inclining toward piti: Inclining or directing the mind toward 辫墨迟颈 in all postures will help to attain the desired qualities.

The contributory of 辫墨迟颈 are known as the 辫墨迟颈sam产辞箩箩丑补峁単补峁�峁環膩niy膩 诲丑补尘尘腻 which, according to Ven. Buddhaghosa refer to the recollections (anussati):

1. of the Buddha (叠耻诲诲丑腻苍耻蝉蝉补迟颈),
2. of the Dhamma (诲丑补尘尘腻nus-sati);
3. of the 厂补峁単丑补 (蝉补峁僩丑腻苍耻蝉蝉补迟颈);
4. of the virtues (蝉墨濒腻苍耻蝉蝉补迟颈);
5. of generosity (肠腻驳腻苍耻蝉蝉补迟颈) and
6. of deities (诲别惫补迟腻苍耻蝉蝉补迟颈).^[7]

The special qualities of the Buddha, the efficacy of the Dhamma and the virtues of the 厂补峁単丑补 from the objects of recollection on the faithful observance of the four precepts of purity (catup膩risuddhi 蝉墨濒补) in the case of a monk, and the five or ten precepts (辫补帽肠补 蝉墨濒补 or dasa 蝉墨濒补) in the case of a layman. Recollection of generosity, says Buddhaghosa, must be practiced by one who is naturally devoted to liberality and the constant practice of giving and sharing.^[8] These objects of recollection, it is said, are capable of evoking zest which, when brought to perfection, forms a constituent of enlightenment.

Footnotes and references:

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[1]:

Dhs, p. 21

[2]:

Dhs-A, p. 127

[3]:

Dhs-A, p. 127

[4]:

SN V, p. 111

[5]:

The Path of Purification鈥揤ism, ch. Iv, p. 95-97

[6]:

Visuddhimagga鈥揟he Path of Purification, ch. Iv, p. 186

[7]:

SA, p. 161

[8]:

SA, p. 161