Seven Factors for Self-Reflection

Of course, what constitutes right view can itself become a matter of dispute, so the Buddha goes on to explain seven items for self-reflection that will enable a person to discern whether they are in accord with the right view that overcomes suffering.

“Here a monk, gone to the forest or to the root of a tree or to an empty hut, considers thus: ‘Is there any obsession unabandoned in myself that might so obsess my mind that I cannot know or see things as they actually are?’ If a monk is obsessed by sensual lust, then his mind is obsessed. If he is obsessed by ill will, then his mind is obsessed. If he is obsessed by sloth and torpor, then his mind is obsessed. If he is obsessed by restlessness and remorse, then his mind is obsessed. If he is obsessed by doubt, then his mind is obsesses. If a monk if absorbed in speculation about this world, then his mind is obsessed. If a monk is absorbed in speculation about the other world, then his mind is obsessed. If a monk takes to quarrelling and brawling and is deep in disputes, stabbing others with verbal daggers, then his mind is obsessed.

“He understands thus: ‘There is no obsession unabandoned in myself that might so obsess my mind that I cannot know and see things as they actually are. My mind is well disposed for awakening to the truths.’ This is the first knowledge attained by him that is noble, supramundane, not shared by ordinary people.” (Ibid, pp. 421-422)

So the very first thing is to reflect upon whether or not one’s mind is fixated or obsessed. The first five items: lust, ill will, sloth/torpor, restlessness/remorse, and doubt, constitute the five hindrances that prevent meditative concentration and clear awareness. Speculations concerning this world or the other world (by which the afterlife is meant) deal with metaphysical concerns that do not actually help us to overcome suffering even if one’s curiosity were satisfied concerning such things, because such conceptual knowledge can not free us from the selfish craving that gives rise to suffering. Metaphysical and/or theological doctrines and opinions are also things that tend to lead to conflict though rarely, if ever, to direct knowledge of such things. Finally, if one has gone so far as to engage in quarrels and fighting, then that is a sure sign that one’s mind has become obsessed and is not able to see things as they are. On the other hand, one who has freed their mind of all such obsessions is able to see things as they are is well disposed to awakening to the four noble truths that is the point of Buddhist practice.

“Again, a noble disciple considers thus: ‘When I pursue, develop, and cultivate this view, do I obtain internal serenity, do I personally attain stillness?’

“He understands thus: ‘When I pursue develop, and cultivate this view, I obtain internal serenity, I personally obtain stillness.’ This is the second knowledge attained by him that is noble, supramundane, not shared by ordinary people.” (Ibid, p. 422)

Whereas the first item dealt with negative mental states that obsess and agitate the mind preventing the attainment of concentration and clear awareness, this item deals with the positive qualities of serenity and stillness that are typically developed through meditation. Putting these two items together it would seem that right view leads a person to take up and deepen the practice of meditation. It is not about taking up a creed or doctrine, but rather it is seeing the necessity to free the mind of obsessions and to clearly observe the nature of things for oneself in a state of still serenity. In this there are no concepts or opinions to attack or defend, each must simply drop their fixations and take up the practice for themselves in order to see the truth for themselves.

“Again, a noble disciple considers thus: ‘Is there any other recluse or brahmin outside [the Buddha’s Dispensation] possessed of a view such as I possess?’

“He understands thus: ‘There is no other recluse or brahmin outside [the Buddha’s Dispensation] possessed of a view such as I possess.’ This is the third knowledge attained by him that is noble, supramundane, not shared by ordinary people.” (Ibid, p. 422)

 This is a curious item as it seems to play on an egocentric desire to have something no one else has, or to know something that no one else knows. On the other hand, this probably indicates an honest appraisal of the uniqueness of the Buddha Dharma. Whereas other sages and teachers existed in India at the time of the Buddha, those who came to Buddhism were not satisfied by these other teachings because they had to be taken on faith, or were impractical, or did not seem to lead to the spiritual awakening that their adherents promised. The Buddha Dharma, on the other hand, was something new and untried, and was presented as something that one could put into practice to realize the truth of it for oneself. This item, expresses a deep appreciation of the rare opportunity to encounter the Buddha Dharma, learn it, and put it into practice. Instead of taking the Dharma for granted, or wondering if there is another better teacher or teaching elsewhere, the practitioner should have the conviction and confidence that everything they need to overcome suffering has been taught to them. All that needs to be done is to make the actual effort of putting it into practice to see the truth of it for oneself. 

“Again, a noble disciple considers thus: ‘Do I possess the character of a person who possesses right view?’ What is the character of a person who possesses right view? This is the character of a person who possesses right view: although he may commit some kind of offence for which a means of rehabilitation has been laid down, still he at once confesses, reveals, and discloses it to the Teacher or to wise companions in the holy life, and having done that, he enters upon restraint for the future. Just as a young, tender infant lying prone at once draws back when he puts his hand or foot on a live coal, so too, that is the character of a person who possesses right view.

“He understands thus: ‘I possess the character of a person who possesses right view.’ This is the fourth knowledge attained by him that is noble, supramundane, not shared by ordinary people.” (Ibid, p. 422)

Here again the reference is to the Vinaya, the monastic rule. There are four offenses for which a monk is expelled permanently from the Sangha: killing, stealing, engaging in sexual intercourse, and lying about their spiritual attainments. Lesser offences must be confessed and only in a few cases does expiation require a period of probation or the forfeiture of certain items. In most cases it was enough to simply acknowledge that one had acted in a manner unbecoming to a monastic and express a resolve to do better. So, excepting the four major offences, all the other offences permit rehabilitation in the sense of restoration of one’s good standing as a monastic. It is human nature, however, to want to hide our faults or to rationalize our conduct so as to argue that we did nothing wrong. The universal application of this item is that if we are holding right view in the Buddha’s sense, then we will acknowledge our faults, apologize when we have given offence or harmed others (even if inadvertently), and resolve to do better in the future. In this way we overcome our pride and egotism and transform our character for the better.

“Again, a noble disciple considers thus: ‘Do I possess the character of a person who possesses right view?’ What is the character of a person who possesses right view? This is the character of a person who possesses right view: although he may be active in various matters for his companions in the holy life, yet he has a keen regard for training in the higher virtue, training in the higher mind, and training in the higher wisdom. Just as a cow with a new calf, while she grazes watches her calf, so too, that is the character of a person who possesses right view.

“He understands thus: ‘I possess the character of a person who possesses right view.’ This is the fifth knowledge attained by him that is noble, supramundane, not shared by ordinary people.” (Ibid, pp. 422-423)

This item is in regard to the threefold training of precepts, meditation, and wisdom. The threefold training is a different way of enumerating the eightfold path. Training in precepts or higher virtue encompasses right speech, right action, and right livelihood. Training in the higher mind refers to the practice of right effort, right mindfulness, and right concentration. Training in higher wisdom refers to right view and right intention. This item points out that even if a monastic has taken on many responsibilities for the care and possibly teaching of their fellow monastics, they should not neglect their own training and practice. It is not that monastics should not take on mundane responsibilities, but that is not to be used as an excuse to neglect the primary purpose of monasticism, spiritual cultivation. In the same way, those of us who are not monastics but who are serious about Buddhist practice should find ways to make time in our schedules for a regular and consistent practice. Without sincere practice, there is no right view in the Buddhist sense.

“Again a noble disciple considers thus: ‘Do I possess the strength of a person who possesses right view?’ What is the strength of a person who possesses right view? This is the strength of a person who possesses right view: when the Dharma and Discipline proclaimed by the Tathagata is being taught, he heeds it, gives it attention, engages it with all his mind, hears the Dharma as with eager ears.

“He understands thus: ‘I possess the strength of a person who possesses right view.’ This is the sixth knowledge attained by him that is noble, supramundane, not shared by ordinary people.” (Ibid, p. 423)

This item means that the attentive reception of the Dharma as taught by the Buddha is another sign that one has right view in the Buddhist sense. This means that those claiming to be Buddhists should not take the teachings for granted or receive them half-heartedly. One should deeply consider what exactly the Buddha has taught and resolve to put the teachings into practice. It would seem strange to claim to be a Buddhist, but then to not care to hear, or read, or ponder the Buddha’s actual teachings. However, this is all to often the situation among too many Buddhists for whom Buddhism is just part of an ethnic heritage, or perhaps among those taking up Buddhism because it seems exotic and magical, or among those attracted to certain practices but with no accompanying interest to learn more about the Buddha’s actual teaching which provides context and guidance in regard to practice. While it is fortunate if people encounter Buddhism as part of their heritage, or because they find it aesthetically engaging, or because they are attracted to certain meditative practices, it is unfortunate that without attentive reception and reflection upon the Dharma itself the tradition will be misunderstood and distorted. So here it could be said that without study of the Buddha’s teaching there is no right view in the Buddhist sense.

“Again, a noble disciple considers thus: ‘Do I possess the strength of a person who possesses right view?’ What is the strength of a person who possesses right view? This is the strength of a person who possesses right view: When the Dharma and Discipline proclaimed by the Tathagata is being taught, he gains inspiration in the meaning, gains inspiration in the Dharma, gains gladness connected with the Dharma.

“He understands thus: ‘I possess the strength of a person who possesses right view.’ This is the seventh knowledge attained by him that is noble, supramundane, not shared by ordinary people.” (Ibid, p. 423)

In this item, the attentive reception of the Dharma has become active inspiration and even gladness. Without this inspiration and gladness, one would not be motivated to put it into practice. The Buddha’s teachings would remain merely another system of religion or philosophy to consider in the comfort of one’s armchair. If the Dharma is to lead its hearers to awakening and liberation, then it must inspire actual practice. There must be faith in the Dharma, in the sense of having the kind deep confidence and joy that leads to living in accord with it. So it can be said that without faith in the Dharma, there is no right view in the Buddhist sense.

“When a noble disciple is thus possessed of seven factors, he has well sought the character for realization of the fruit of stream-entry. When a noble disciple is thus possessed of seven factors, he possesses the fruit of stream-entry.”

This is what the Blessed One said. The monks were satisfied and delighted in the Buddha’s words. (Ibid, p. 423)

The seven items (or factors as the Buddha calls them) are what lead to the state of stream-entry. Stream-entry is the initial stage of actual progress into the liberation from suffering which is the point of the Buddha’s teaching. Stream-enterers are no longer confused about right view and while they have not yet overcome greed, anger, and ignorance, they are no longer prone to acting in ways that harm themselves or others. So stream-entry is a significant accomplishment, the turning point at which one goes from simply learning about Buddhism to fulfilling its aims. The Buddha, in saying this here, is implying that the monks of Kosambi are not as yet fulfilling the aims of Buddhism even though they consider themselves Buddhist monks. It is not enough to just read about Buddhism, or have a membership with a Buddhist group, or even to have credentials of some sort as a Buddhist teacher. Certainly the robes and shaved heads of the monks of Kosambi did not keep them from acting in a way that defeated the purpose of their monastic training. What is really needed is stream-entry, an inner transformation from a life of egocentrism to a life of selfless compassion. This is what the Buddha hoped that the monks of Kosambi would realize after hearing his teaching of the six memorable qualities that bring about harmony and seven items for self-reflection in regard to right view.