1.5. Enlightenment Factor of Tranquility

[Full title: The Seven Factors of Enlightenment—(5): Tranquility (passaddhi-sambojjhaṅga, or praśrabdhi-bodhiyaṅga)]

Passaddhi (tranquility) derived from the root śrambh to calm down, passaddhi, in the terminology of Buddhist philosophy and ethics, signifies calmness, tranquility, repose and serenity. It is described as a state of free from pain where pain is allayed and suppressed, where tremor or unquiet is replaced by coolness-the opposite to the states called depravities (kilesa). In the Dhammasaṅgaṇī it is defined as serenity (passaddhi), composure (paṭippassaddhi), calming (paṭisambhitataṃ), tranquillizing (paṭisambhanā) and tranquility (paṭisambhitattaṃ).^[1]

Passaddhi-saṃbojjhaṅga includes two types of tranquility—

1. kāyapassaddhi and
2. cittapassaddhi.

The former refers to the tranquillity of distress (daratha) of feeling (vedanā), perception (saññā) and formation (saṅkhāra). The latter, on the other hand, refers to the calming down of distress associated with consciousness. Systematic attention thereto, if made much of, is spoken of as the food (āhāro) for passaddhi-saṃbojjhaṅga.

Besides these, mention is made of seven other factors contributing to its realization:

1. using superior food (paṇita bojhana sevanatā);
2. living in a good climate (utu sukha sevanatā);
3. maintaining a pleasant posture (iriyāpatha sukha sevanatā);
4. keeping to the middle path (majjhatta payogatā);
5. avoidance of violent persons (sāradha puggala parivajjanatā);
6. cultivation of persons tranquil in body (passaddha kaya puggala sevanatā); and
7. resoluteness upon tranquility (tadadhimuttatā).^[2]

Passaddhi as bojjhaṅga is always spoken of a twofold: i, tranquility of body (kaya-passaddhi) and ii, tranquility of mind (cittapassaddhi).^[3] The former refers to the tranquility of three aggregates of feeling (vedanākkhan-dha), perception (saññākkhandha) and formation or synergies (saṅkhārakkhandha). The latter, on the other hand, refers to (viññāṇakkhandha).^[4]

These two states, in common, possess the characteristic of pacifying the suffering of both consciousness-concomitants and consciousness—

(kāyacitta daratha vūpasamana lakkhaṇa).^[5]

Their function is to crush the suffering associated with the aggregates of feeling, perception formations or synergies and consciousness.

They manifest themselves as an unwavering and cool state of consciousness and its concomitants—

(kāyacittānaṃ apanapphanda sītibhāva paccupaṭṭhānā).^[6]

And their ethical desirability lies in the fact that they eliminate all forms of disturbance and distraction that perturb consciousness and its associated phenomena.

Both tranquility of body and consciousness have the characteristics of quieting disturbance of the body and of consciousness. Their function is to crush disturbance of the mental body and of consciousness. They are manifested as inactivity and coolness of the mental body and of consciousness. Culminating in concentration, pīti and passaddhi are closely associated mental factors conveying a sense of emotional fulfillment that is seen as inherent in the spiritual. When invested with these qualities, the mind is ready and suited to the gaining and developing of insight knowledge. Thus, they are seen as the precursor to the more advanced stages along the spiritual path.

Periodic retreats and other forms of outer stillness can powerfully nourish one’s inner tranquility. To support tranquility in practice one needs to foster a sense of stillness in the body, a calmness of breath, and an inner ease and restfulness. Mental calmness is a quality of cultured mind that can transform one’s life. As one’s skill in meditation grows, one can learn the art of letting go and finding a calm center in the midst of the changing world. One can learn how happiness comes from a heart at rest and not from changing outer circumstances. All of this can be discovered as a power and fruit of the practice of bojjhaṅga.

Seven practices leading to the arising passaddhi:

1. Resorting to fine food: “Fine food” neither means suitable food, neither gourmet nor lavish, but sufficient to satisfy and nourish you.

2. Resorting to comfortable weather: Comfortable weather allows you to practice meditation in tranquility.

3. Resorting to a comfortable posture; assuming a stable comforttable posture allows you to practice without too much discomfort.

This does not mean that meditators should fuss about food, weather or posture. Dedicated meditators will bear with inconveniences in practice. The commentators said, “But he who has the nature of a good man is patient bout all kinds of weather and postures.”

The sub-commentator also said,

Resorting to this threefold suitability brings about well-being of mind by way of the basis of bodily well-being and so is the cause of twofold tranquility.

4. Reflecting on beings that have kamma as their property: It is called “judgment according to the middle way.” Taking pain and happiness as they are experienced by beings to be causeless in one extreme, and taking them to be a creation of an overlord and others is another extreme. Avoiding these two extremes, you should know that suffering and happiness are the result of your own kamma. All beings suffer on are happy because of the kamma they have accumulated in the past. By reflecting thusly, meditators can develop tranquility.

5. Avoiding physically restless people; avoiding people who harass others will help you to develop tranquility. If you should associate with such people, you would also become restless and this is the opposite of tranquility.

6. Associating with physically calm people: Those are people who are “restrained of hand and foot” and who are restrained in their actions.

7. Inclining toward calmness: Inclining or directing the mind toward calmness in all postures will help to attain the desired qualities.

Footnotes and references:

[1]:

Dhs, p. 14

[2]:

SA, p. 162

[3]:

SN V, p. 111

[4]:

SA, p. 170

[5]:

Dhs, p. 139

[6]:

Ibid