III: The Basic Factors

As we noted in the Introduction, all of the 37 factors listed in the Wings to Awakening can be subsumed under the five faculties. Whereas Part II focused on the interrelationships among these various factors, this part of the book is devoted to using the five faculties as a framework for discussing the individual factors in and of themselves.

Of the five faculties, the faculty of conviction covers the most ground, as it includes the total context for the practice of the Buddha’s teachings. The many issues related to the attitudes and ethics needed to lead a Buddhist life, whether as a lay person or a monastic, fall under this category.

Passage §69 defines the faculty of conviction as the four factors of stream-entry [II/A], so to understand the nature of conviction, it is necessary to know what these four factors are. Passages §70 and §71 give different definitions for the four. The first list gives prerequisites for stream-entry: association with good people, listening to the true Dhamma, appropriate attention, and practice in accordance with the Dhamma. The second list gives qualities that characterize a person who has entered the stream: verified confidence in the Buddha, Dhamma, and Sangha; and virtues appealing to the noble ones. Both lists are relevant here, for conviction is a quality that leads to stream-entry, whereas the attainment of stream-entry is the point where conviction becomes unshakable. Only on the attainment of Arahantship does knowledge become so total that conviction is no longer needed [§89].

The two lists of the factors of stream-entry are similar in that they both cover all three aspects of conviction: social (whom to trust), intellectual (what to believe), and practical (how to act as a result). Because conviction is focused not on a descriptive proposition but on a course of action—the skillful mastery of the processes of kamma in a social context—these aspects are inextricably intertwined. The social aspect comes from the need to associate with people who have already mastered these processes, learning from their words and emulating their actions. The intellectual aspect—belief in the principle of kamma—is necessary because the development of skillfulness within the mind requires that one understand the nature of kamma, take responsibility for one’s actions, and have conviction in one’s ability to benefit from developing one’s skills. The practical aspect is necessary, for if one does not follow through in developing skill, it shows that one’s conviction in the development of skillfulness is not genuine, and that one is not fully benefiting from one’s beliefs.

The relationship of these factors to the development of skillfulness is shown in several passages. For instance, §53 and §54 cite association with good people and appropriate attention—both of which are members of the first list above—as the primary external and internal prerequisites for the development of what is skillful. At the same time, the intellectual and practical aspects of conviction help to counteract the grosser levels of the roots of unskillfulness [§3]: belief in the principle of kamma helps to undercut delusion, while the practice of virtue helps to weaken the force of greed and aversion in the mind.

To understand the detailed interaction of the social, intellectual, and practical aspects of conviction, we first have to examine them separately. Because having admirable people as friends is the whole of the holy life [§115], we will begin with the social aspect first.

The passages in this section focusing on the social aspect of conviction touch on two major issues: how to recognize good people, and why one should associate with them.

Passage §119 lists three basic teachings of good people. These can be taken as criteria for judging whether a person qualifies as good. If one meets people who criticize the practice of generosity, the practice of going forth into the renunciate life, or the practice of giving service to one’s parents, one would do well to avoid associating with them, for their wisdom and motives cannot be trusted. If one must associate with them, one should not regard them as people to learn from or to emulate. Thus the social and intellectual aspects of conviction interact in that one way of knowing whether to associate with a person is by listening to what that person teaches; at the same time, the teachings of good people enable one to know what is good.

Passage §117 carries this point further, listing positive qualities to look for in a good person: conviction in the principle of kamma, generosity, virtue, and discernment. People who teach these qualities and embody them in their lives qualify as good. The important point here, of course, is that good people are ultimately recognized by what they habitually do, rather than simply by what they say. These habits can be known only through long association over time. This is why, in the Buddhist monkhood, a student does not take a lifetime vow of obedience to a teacher. If he feels that the teacher does not have his best interests at heart—i.e., if he sees that the teacher does not really embody the above qualities—he is free to leave the teacher in search of another.

A person who has attained stream-entry finds it easier to recognize good people, for he/she is now a member of the noble Sangha and can recognize the qualities of that attainment in others as well. “Good people” for a member of the Sangha means the Buddha and the rest of the noble Sangha. Of course the Buddha has long been totally unbound, but he left his Dhamma and Vinaya as a teacher in his stead [DN 16], and so on that level one may still associate with him.

The reason why a person embarking on the path to practice would need to associate with good people, rather than trying to be totally self-reliant, is that the roots of skillfulness within the mind lie mixed with the roots of unskillfulness, and the roots of unskillfulness make it difficult to tell which is which. Thus one needs the advice and example of others more experienced on the path to help identify one’s own skillful qualities and to give encouragement in the task of developing them [§9]. Even if one is not yet committed to following the path, one would be wise to associate with good people who embody conviction, generosity, virtue, and discernment, for they are unlikely to treat one in an unfair or harmful manner. If they truly embody conviction and virtue, one can trust that their sense of shame and compunction will prevent them from acting on unskillful intentions. If they truly embody generosity and discernment, they have wisdom worth acquiring and will be willing to share it. This sharing of wisdom forms the basis for further benefits—as listed in §125 & §126—setting in motion a causal chain leading all the way to the experience of Awakening. This causal chain requires that one listen to the teachings of good people so as to understand the implications of the principle of kamma. It also requires that one take such people as examples to emulate in one’s own life. In this way, one can become a better person oneself and can enjoy the benefits coming with one’s own improved mastery over the principle of kamma.

The wide availability of books on Buddhism tends to obscure the fact that the truths of the Buddha’s teachings are not simply words or propositions, but are qualities of the heart and mind: the skillful mastery of thoughts, words, and deeds. These qualities are best learned not from books but from people who are actually skilled. This is like learning a sport. One can pick up important principles from books written about the sport, but there is much more on a non-verbal level that can be learned only by associating with people who have actually mastered the sport. This might include a sense of how much practice is enough, a sense of one’s own strengths and weaknesses, a sense of timing, a sense of one’s teammates and opponents, and so forth. AN 7:64 gives a similar list of the principles that characterize a good person, many of which cannot be verbalized in simple rules: knowledge of the Dhamma, knowledge of the meaning of statements, a sense of one’s own strengths and weaknesses, a sense of moderation in the use of the requisites of life, a sense of the proper time and season for doing things, a sense of different levels of societies, and a sense of how to judge people. Although the first two types of knowledge in this list are verbal and can be passed on in words, the others are more subliminal and can be picked up only by associating with good people and watching them in action.

With the issue of verbal knowledge we move from the social aspect of conviction to its intellectual aspect. The content of the verbal knowledge that can be picked up from good people begins with what §106 defines as mundane right view:

As noted in II/H, this passage means that there is merit in generosity; that the moral qualities of good and bad are inherent in the universe, and not simply social conventions; that there is life after death; that one has a true moral debt to one’s parents; and that there are people who have lived the renunciate’s life properly in such a way that they have gained true and direct knowledge of these matters. These beliefs form the minimum prerequisite for following the path to skillfulness. If one doubts them, one will find it difficult to muster the energy or commitment needed to develop skillful qualities in the mind. One would be more likely to revert to the selfish gratification of immediate desires, with little thought for right or wrong. The willingness to accept these beliefs on faith thus counts as the first step from the stage of mere acquaintance with the Buddha’s teachings to the stage of commitment.

These beliefs form the basis for the three points mentioned above as the teachings of good people: generosity, going forth, and service to one’s parents [§119]. Appreciating the value of these principles, and following them to the extent of one’s abilities, enables one to develop the proper character needed for comprehending the higher levels of the Buddha’s teachings, culminating in the four noble truths. As the first list of factors of stream-entry points out, simply listening to the Dhamma is not enough. One has to develop appropriate attention as well, which as we have already seen [II/G] involves knowing how to focus on the right questions. In this context, one begins by learning how to ask productive questions of one’s teacher and then moves on to using the categories of the four noble truths to ask questions of one’s experience in general. In this sense, the act of listening and paying appropriate attention covers the first two levels in the development of discernment—understanding based on listening and on reasoning—and gets one started on the third: understanding based on the development of skillful qualities in the mind [DN 33].

Although listening to the Dhamma is a prerequisite for appropriate attention, appropriate attention does not follow automatically from listening to the Dhamma. It has to be consciously cultivated; otherwise, the causal process will not lead to clear knowledge and release. This point is expressed in a famous stanza from the Dhammapada (64-65):

The purpose of meditation, in which one consciously develops mindfulness and discernment so as to master and understand the skillful use of the mind, is to turn one into the perceptive person who can fully understand the Dhamma.

With the attainment of stream-entry at one’s first taste of the Deathless, the intellectual aspect of conviction is expressed in terms of verified conviction in the Awakening of the Buddha [§72], which branches out into verified conviction in the Triple Gem: the Buddha, the Dhamma, and the Sangha [§71]. One’s own taste of Awakening verifies the reality of the Buddha’s Awakening and that of the noble Sangha; one’s understanding of how the Awakening came about through the practice of the Dhamma verifies that the noble eightfold path is the ideal synopsis of that practice, with nothing lacking or in excess. From this comes the standard expression of conviction in the Triple Gem: The Buddha is rightly self-awakened; the Dhamma, well taught; and the noble Sangha, worthy of honor [§71]. What this means in practical terms is that one is now convinced beyond a doubt that the human ability to develop skillfulness can lead all the way to the Deathless, and that the Deathless is the highest excellence.

Several passages [§87] emphasize that the experience of stream-entry reinforces one’s conviction that the true Dhamma is fully expressed only in the Buddha’s teachings. This point will come as a surprise to many people who are aware of Buddhism’s long history of tolerance toward other religions, and who assume that the enlightened attitude toward alternative teachings is to endorse the statement that many roads lead to the top of the mountain. This assumption, though, is based on a confusion between “tolerance” and “endorsement.” As we have already noted, from the streamwinner’s point of view the noble eightfold path is the ideal expression of the way to Awakening. To endorse any other path to the same goal would be to concede that the noble eightfold path either lacks something essential or contains something superfluous. The Buddha is quoted as saying that any other supposed path to Awakening would by definition be wrong: wrong view, wrong resolve, wrong speech, etc. To try to get results from such a path, he says, would be like trying to squeeze sesame oil out of gravel or to churn butter out of water [MN 126]. He did not deny that other teachings, advocating virtue and concentration, can lead to states of great peace or to rebirth in the higher heavens, but if one views those attainments as equivalent to Unbinding, one is suffering from wrong view. To hold to that wrong view puts the total release to be found with Unbinding beyond reach.

This unwillingness to endorse other paths, however, does not necessarily lead to intolerance. Buddhism’s basic premise is the principle of kamma, that happiness and suffering are the results of one’s own past and present actions. The noble eightfold path grows out of this principle as the most skillful mode of action for escaping from the cycle of kammic retribution and attaining the Deathless. Other paths are either incomplete expressions of the noble eightfold path or are based on other principles. For example, they may state that there is a being who can sidestep the law of kamma and provide for one’s happiness without one’s having to master the skills of the noble eightfold path, or that certain ritual actions or words can provide a similar shortcut to happiness. People who follow either of these two latter beliefs could well feel threatened by outsiders who do not share their beliefs, for the outsiders are in effect denying the existence of a shortcut on which the insiders are placing their hopes. This explains why such people have often been intolerant of outside views.

But because the principle of kamma is a teaching of full personal responsibility, no one who believes in kamma will feel threatened by people who teach shortcuts around kamma. Buddhists who have yet to attain stream-entry may waver in their conviction—as the path can seem long and arduous, and the results slow in coming—and this is one reason why they are encouraged not to associate with anyone who rejects the principle of kamma. But those who have had their first taste of Awakening can in no way be persuaded to doubt the principle, for they have seen that the Deathless can be touched only through a process that requires the utmost skill in mindfulness and discernment applied to the processes of one’s own mind. Their attitude toward other teachings is that of a skilled artisan toward those with lesser skills, or of a woman who has learned how to extract sesame oil from sesame seeds toward those who are still trying to extract it from gravel: she will want to teach them the right way if they are willing to listen, but if they are unwilling, she will tolerate their ignorance and hope that someday they will be ready to learn.

To attain this level of unshakable conviction requires that one put the Dhamma into practice. This shows the intimate relationship between the intellectual and practical aspects of conviction: one must have a certain level of intellectual understanding of the doctrinal Dhamma before one can practice it, and one must practice it to the point of touching the Dhamma of Deathlessness as an attainment before one’s conviction in the teaching of the Dhamma can become unshakably firm. The commentaries bring out this relationship by applying the term Dhamma to all three of these levels: doctrine, practice, and attainment, or in other words, Dhamma as an object of awareness (on the intellectual level), as a means of releasing awareness from bondage to its objects (on the practical level), and as the awareness released (at the point of Awakening).

The practical aspect of conviction, prior to stream-entry, is covered by the factor of stream-entry called “practicing in accordance with the Dhamma.” What this factor means is that one must be willing to put the Dhamma ahead of one’s preferences, so that one is not practicing simply in line with one’s likes and dislikes. This is the true test of one’s conviction. It is all too easy to pick and choose from the teachings on the basis of other standards—here in the West it is common to judge the Dhamma against Western psychology or other social sciences, and to pick and choose accordingly—but one must ask oneself the same question that Prince Siddhattha posed for himself: Which is a more worthwhile use of one’s time, the pursuit of objects and ideals subject to change and death, or the pursuit of the Deathless? Although there is a long-standing recognition in the Buddhist tradition that people benefit even if they follow only part of the teaching, the Dhamma can give its full results only if one commits oneself fully to developing the skill of release in one’s thoughts, words, and deeds. This training is similar to following a doctor’s regimen. One will benefit even from following the regimen only occasionally, but a full cure requires sticking to the regimen consistently and putting the goal of recovery ahead of one’s other preferences. The skill of release requires ordering one’s priorities, taking the teachings and example of those who have attained that skill as one’s primary guide, and regarding everything else as secondary.

With the attainment of stream-entry, one’s conviction in the principle of kamma and its skillful mastery becomes so firm that one would not intentionally break any of the basic precepts that comprise right speech, right action, or right livelihood. This is the import of the factor of stream-entry called “virtues appealing to the noble ones.” In addition to virtue, streamwinners have also begun to develop the other two aggregates in the noble path—concentration and discernment—but those two aggregates are not yet fully matured [II/A]. As §74 & §75 make clear, conviction cannot become firm until the remaining four faculties, including concentration and discernment, have been strengthened to at least some extent. Once conviction does becomes firm, it can then function to strengthen those faculties even further. The streamwinner realizes, from the experience of stream-entry, not only that he/she attained that experience through mastery of the processes of kamma, but also that his/her Awakening is not yet complete because there are gaps in that mastery. This realization is what gives impetus for the further development of all five faculties until they issue in the full realization of the Deathless.