..续本文上一页ut put under observation it becomes tame. The fifth method, to be used only as a last resort, is suppression -- vigorously restraining the unwholesome thought with the power of the will in the way a strong man might throw a weaker man to the ground and keep him pinned there with his weight.

　　By applying these five methods with skill and discretion, the Buddha says, one becomes a master of all the pathways of thought. One is no longer the subject of the mind but its master. Whatever thought one wants to think, that one will think. Whatever thought one does not want to think, that one will not think. Even if unwholesome thoughts occasionally arise, one can dispel them immediately, just as quickly as a red-hot pan will turn to steam a few chance drops of water.

　　(3) To arouse unarisen wholesome states

　　Herein the disciple rouses his will to arouse wholesome states that have not yet arisen; and he makes effort, stirs up his energy, exerts his mind and strives.[45]

　　Simultaneously with the removal of defilements, right effort also imposes the task of cultivating wholesome states of mind. This involves two pisions: the arousing of wholesome states not yet arisen and the maturation of wholesome states already arisen.

　　The first of the two pisions is also known as the endeavor to develop (bhavanappadhana). Though the wholesome states to be developed can be grouped in various ways -- serenity and insight, the four foundations of mindfulness, the eight factors of the path, etc. -- the Buddha lays special stress on a set called the seven factors of enlightenment (satta bojjhanga): mindfulness, investigation of phenomena, energy, rapture, tranquillity, concentration, and equanimity.

　　Thus he develops the factors of enlightenment, based on solitude, on detachment, on cessation, and ending in deliverance, namely: the enlightenment factors of mindfulness, investigation of phenomena, energy, rapture, tranquillity, concentration, and equanimity.[46]

　　The seven states are grouped together as "enlightenment factors" both because they lead to enlightenment and because they constitute enlightenment. In the preliminary stages of the path they prepare the way for the great realization; in the end they remain as its components. The experience of enlightenment, perfect and complete understanding, is just these seven components working in unison to break all shackles and bring final release from sorrow.

　　The way to enlightenment starts with mindfulness. Mindfulness clears the ground for insight into the nature of things by bringing to light phenomena in the now, the present moment, stripped of all subjective commentary, interpretations, and projections. Then, when mindfulness has brought the bare phenomena into focus, the factor of investigation steps in to search out their characteristics, conditions, and consequences. Whereas mindfulness is basically receptive, investigation is an active factor which unflinchingly probes, analyzes, and dissects phenomena to uncover their fundamental structures.

　　The work of investigation requires energy, the third factor of enlightenment, which mounts in three stages. The first, inceptive energy, shakes off lethargy and arouses initial enthusiasm. As the work of contemplation advances, energy gathers momentum and enters the second stage, perseverance, wherein it propels the practice without slackening. Finally, at the peak, energy reaches the third stage, invincibility, where it drives contemplation forward leaving the hindrances powerless to stop it.

　　As energy increases, the fourth factor of enlightenment is quickened. This is rapture, a pleasurable interest in the object. Rapture gradually builds up, ascending to ecstatic heights: waves of bliss run through the body, the mind glows with joy, fervor and confi…

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