12th Issue (June, 2009) Balasaṃyutta (SN50) : The Five Powers to avoid Evils, Do Good and Purify the Mind Wong Weng Hon IntroductionGotama Buddha promulgates Five Powers(Bala-s) to avoid evils, do good and purify the mind. The Five Powers (Pañca Balāni) are enumerated as : The Power of Faith, the Power of Energy, the Power of Mindfulness, the Power of Concentration and the Power of Wisdom (1). These Five Powers are intuitively formulated by Gotama Buddha as the Buddhist soteriological personal development and self-cultivation to avoid evils, do good and purify the mind (sabba pāpassa akaraṇaṃ, kusalassa upasampadā, sacitta pariyodapanaṃ). This quintessence of comprehensive Buddhist personal development and self-cultivation formulation of Gotama Buddha is designated as the ‘37 Factors of Enlightenment’ constituted from the seven sets of training contigent conditions to consummate Buddhist Gnosis. Gnosis is Truth discernment resulting in the perfection of human wisdom and virtue. The five-fold Power is one of those seven sets totaling 37 Gnostic factors illustrated in the chart as follows (2) :
Five PowersIn this article, I concentrate fully on only the topic of Five Powers. Since the Five Powers (the 5th set the aforestated list of seven sets of enlightenment factors) are intimately related to and intrinsically integrated with the other remaining 32 training aggregates or factors conducive to the self-enlightenment or self-awakening (bodhi) – the intrinsic awareness of one’s cosmic Self or Gnosis. Succinctly put, they are the enlightenment factors that efface the self-centric ego from the human personality. All major world’s religions slope, slant and incline towards the annihilation of self-centric ego without exception. Every world’s religion shepherds the unsaved believers towards the inner Heart which is the communal haven or refuge for its faith believers. The haven of the inner Heart is the pure and infinite human consciousness. Knowing the inner Heart is deliverance (vimutti). Without dwelling in the inner Heart, one is always directed and empowered by self-centric ego. Buddhistly put, the inner Heart is the pure and infinite consciousness of an Arahant. Self-centric ego is the grasping (upādāna) upon the five aggregates (pañkkhandhā) as this is I; this is mine ; this belongs to me. A comprehensive comprehension of these Five Powers suffices to comprehend the other remaining enlightenment factors. In fact, an intuitive discernment and self-actualization of the Five Powers of enlightenment are intrinsic contigent conditions encompassing or incorporating the remaining aggregates of the 37 factors conducive to Buddhist Gnosis. Gnosis is the complete self-realization or intuitive discernment of the eternal Truth of the Gnosis (Bodhi) of the Buddha in relation to the delusion (moha) of sentient beings. The interrelationhsip pertains to the bipolar Truth between the conventional truth (sammuti sacca) and ultimate Truth (pamattha Sacca). It is the process reality of the bipolar Truth between this shore of saṃsāra and that shore of Nibbāna. It is the esoteric journey from this shore to the other shore and beyond. EnlightenmentThe experience of Self-enlightenment or Gnosis is soteriological as it liberates the Truth Experiencer or Truth Knower or Gnostic through mental purification. Mental purification is the complete annihilation of the self-centric ego or grasping or clinging (upādāna) conditioning attachment or aversion. The delivered one is totally liberated from committing any offence, vice or crime. The undelivered ones have the Buddhist Precepts or Ethics and tranquility and mindfulness meditation to help them restrain themselves from the conduct of misbehaviours or the commission of crimes. Emancipation by wisdom (pañānnavimutti) developed from the self-development and self-cultivation of the Noble Eight Fold Path is the complete cessation of misbehaviours or crimes. Buddhist Gnosis is none other than the arising of the insightful wisdom (paññā) of the intuitive discernment of the Insubstantiality or Selflessness (Anattā) of the five aggregates (pañcakkhandhā) – the selflessness of human personality and the Emptiness (of inherent existence) of the world. The discernment of Insubstantiality or Selflessness entails the intuitive penetration into the illusion of the multiplicity of the empirical world and the timeless Truth of the Reality of the Unity of Existence of the infinite cosmos. The Unity of Existence of the infinite cosmos is the principal Order of Dependent Co-arising (Pațiccasamuppāda) that sustains the entire cosmos. Succinctly put, the Essence of Dependent Co-arising is Unity of Existence or Non-duality between the knower and the known. Non-duality is the unity of the perceiver and the perceived. Non-duality is the complete awareness of the innate unity of an individual with the larger whole or cosmic Unity of Existence. The larger whole or cosmic Unity of Existence is the systemic unity of existence. Every individual self, such a human being, and the cosmic Self are non-dual and are always integrated as One. The non-dual systemic unity of existence is the absolute Truth of Insubstantiality or Selflessness (Anattatā). The Essence of the Buddha is Anattā. Gnosis shepherds one towards the annihilation of one’s ignorance (avijjā) of the cosmic Unity or one’s integral part of the cosmic Self. Individual self is illusion falsely imagined by the ordinary worldlings (puthujjanas). The elimination of this ignorance obliterates completely the moral flaws of committing vices , evils or crimes. The soteriological process culminates in the self-redemption of innate human supreme wisdom and virtue known as the knowledge of emancipation (vimutti) which terminates completely all forms of misbehaviours or crimes. The Five Powers are Faith (Saddhā), Energy (Viriya), Mindfulness (Sati), Concentration (Samādhi) and Wisdom (Paññā). They are parallel to the Five Faculties (4th set of aforestated list of enlightenment factors ) (3). The Five Faculties are the innate human potentialities of mechanism of body, intellect and intuitive heart which dependently co-produce the process becoming of a human personality. The Five Powers enable us to shatter the barriers of the body and intellect which defile the human ordinary consciousness. Metaphorically put, the inner Heart is the kernel of coconut concealed by the outer and inner covers of a coconut. Body and intellect are aspects of substantial self (attā). The kernel is the cosmic Self – our True Self. Attā conceals Anattā. Gnosis or Truth discernment unveils Anattā from being veiled. The goal of Buddhist liberation is to attain to Anattā through the Five Powers. Having attained to Anattā, attā is not rejected or denied. Attā is conventional reality of external forms (nimitta-s) that helps Man communicate and transact mundane activities through language, concepts and designations. Buddhist wisdom is living in the knowledge of Anattā which rectifies and eventually perfects human character. Selfless service to others is directed and empowered by the wisdom of Anattā. The wisdom of Anattā engenders the brotherly love of great compassion (mahākaruṇā) towards all human beings. In great compassion, lovingkindness, altruism, appreciative joy and even-mindedness prevail. In an environment of benevolence and brotherly love, misbehaviours or crimes do not exist . Wisdom of Truth discernment creates brotherly love. This is the reason why in the Thaipusum celebration in my country, thousands of coconuts are broken on the streets in a national Thaipusum procession attracting millions of devotees and tourists. If the Hindu devotees comprehend this very symbolic ritual, more Hindus will fall in love with Vedānta philosophy of Hinduism. Vedānta states that there are many roads and all roads lead to the same city. Personally, I am not skeptical at all about such a philosophical claim. In fact, Vedāntan ought to be esteemed and extolled for promoting and fostering the communal Truth of Wisdom of inter-faith understanding that bridges all world’s religions. Neuro-scientifically put, the Five Faculties are the functioning of the left and right brains. Brain scientists discover that left-brain deals with multiplicity or parts through analysis. Hence, the consciousness of the body and intellect dealing with the conventional truth of multiplicity is the domain of the left-brain-function. The right-brain function deals with unity through synthesis. The intuitive mind which is the inner Heart, dealing with the ultimate Truth of Unity, is the domain of right-brain function. Insightfully, the Abhidhamma of Theravāda tradition deals with the multiplicity of the building blocks of life through analysis work. It also deals with the Unity of the building blocks of life through synthesis work. The analysis unveils Anattā; the synthesis unravels Pațiccasamuppāda. FaithBuddhist faith is not blind faith. It is pure faith established from a strong conviction in the teaching of Gotama Buddha (Buddhavacana). The pure faith is developed from listening to the Truth (Dhamma) heard or read from the Scriptures, from constant contemplation or reflection upon the Truth and from development and self-cultivation of the Noble Eight Fold Path to discern the bipolar Truth of the reciprocal relationship between the conventional reality and ultimate Reality. With faith, a genuine Buddhist practioner avoids misbehaviours or crimes. EnergyThe power of Energy is the diligence and persistence to discover the ultimate Truth (sammuti sacca) in relation to the conventional truth (paramattha sacca) . When the Truth is discovered, the energy to practice and live in harmony with the Truth is sustainable. The Truth is the Four Noble Truths (4). With the energy to rediscorver the Truth, a serious Buddhist farer avoids vices, offences or crimes. MindfulnessThe power of Mindfulness is the power of constant application of the four foundations of mindfulness (cattāri satipațțhāna). The soteriological function of the skillful application of four foundations of mindfulness is to maintain unceasing heedfulness of right mindfulness with clear awareness of not grasping upon the five aggregates. Non-grasping (anupādāna) obliterates the illusive superimposition of self-centric ego through the wrong view of substantial personality view (sakkāya dițțhi). The power of heedfulness and vigilance of right mindfulness obliterates any propensity to commit evils or misdeeds. ConcentrationThe power of Concentration is derived from the development of the four basic mental absorptions or concentrations (jhānas). This jhānic concentration not only generates mental tranquility (samatha) and appeasement (upasama), but also it generates the four non-discriminative sublime virtues (brahmavihāras) of boundless lovingkindness (mettā), compassion (karuṇā), appreciative joy (muditā) and equanimity (upekkhā). The power of equanimity is a safety net against committing evil kammas as attachment and aversion have been annihilated. WisdomThe power of Wisdom is the insightful discernment of the Four Noble Truths. Fundamentally, intuitive discernment of the Four Noble Truths is to discriminate the distinction between the conventional truth of the multiplicity of the empirical world and the ultimate Truth of Impermanence (Aniccatā), Insubstantiality(Anattatā) and Suffering (Dukkha) with respect to the dependently co-arisen phenomena (pațiccasamuppanna dhamma). Conventional knowledge of volitional actions (kammas) is merely the mundane Right View (Sammā Dițțhi) (5); knowledge of the Four Noble Truth is the superior Right View (6). Wisdom eradicates ignorance (avijjā). The Cessation of ignorance destroys any propensity to harm or destroy others physically, emotionally and psychologically . Five HindrancesWhen the ordinary human mind is directed and empowered by illusively self-centric ego mirroring the grasping upon the five aggregates as this is I; this is mine ; this belongs to me, the ordinary worldling is certainly afflicted with the Five Hindrances . The Five Hindrances (Nīvaraṇas) are selfish desire, ill-will, sloth and torpor, restlessness and remorse and doubt (7).Whoever is afflicted with the Five Hindrances is certainly directed and empowered in all his or her sensual activities by the self-centric ego or grasping. Driven by self-centric ego, he or she has a propensity to commit offences or evils or crimes. The development (bhāvanā) of the Five Powers of Faith, Energy, Mindfulness, Concentration, and Wisdom through tranquil-insight meditation (samatha-vipassanā-bhāvanā) obliterates these Five Hindrances. The Five Powers are diamond-like forces that can annihilate the five higher fetters that engender human vexation and suffering (dukkha). The five higher fetters are attachment to forms, attachment to formless, conceit, restlessness and ignorance (8) .These higher fitters are the underlying contigent conditions that create human moral fallibilities and vulnerabilities to commit immoral acts of vices, evils or crimes. Three Poisons of LifeFurthermore, metaphorically put, whoever cultivates the Five Powers is like the River Ganges which slants, slopes and inclines towards the east – the Ocean of Nibbāna (9). Whoever has developed Nibbāna is to have eliminated the three poisons of life, namely, greed (lobha), hatred (dosa) and delusion (moha) (10). One who has removed greed, hatred and delusion ceases committing evils. He or she only does good because his or her mind has been purified . PreceptsThe mere knowledge of Five Precepts (Pañcasilas) or the ten wholesome course of Ten Precepts (Dasasīlas) does not suffice to morally restrain a Buddhist effectively. When external conditions are too adverse or unpleasant to tolerate or forbear, the Precepts can not be easily safeguarded by a Buddhist who has not yet fruitfully developed his or her Five Powers. Whoever has cultivated and developed the Five Powers can protect the Precepts intrinsically. Protection of precepts is tantamount to avoid evils or misdeeds. Only the development of the Five Powers can consummate one’ s innate wisdom and virtue. The consummated wisdom and virtue produce a man of consummated self-protection. Whoever protects himself or herself protects others. This is how evil actions or vices or crimes can be effectively be averted in the hostile human society. Self-protection developed from Five Powers is social responsibility in protecting others through boundless lovingkindness, compassion, appreciative joy and equanimity. The most ideal way of protecting others is to stop committing unwholesome kammas by oneself. Self-protection through self-cultivation is not a luxury. It is a moral imperative to safeguard the fundamental human rights of others who desire happiness and avoid suffering. Today, there are rampant violations of fundamental human rights of others locally, nationally and globally. Self-protection averts systemic risk which may be developed into a systemic crisis if it is unregulated or unforeseen at its critical stage. Self-regulation is the most ideal innate self-oversight mechanism to avoid personal, national and global crisis rooted in systemic risk due to neglect of Self-protection of personal development and self-cultivation. ConclusionIf a learning Buddhist cannot remember the 37 training factors or the Five Powers of self-cultivation, it does not matter. The wise application of the four foundations of mindfulness (cattāri satipațțhāna) alone supported by the Noble Eight Fold Path (Ariyo Ațțhangiko Maggo) suffices to help a Buddhist avoid evils, do good and purify the mind. When Gnosis is esoterically reached, the application of four establishments of mindfulness intrinsically encompasses all the 37 factors of enlightenment. In the ultimate reality of dynamic process becoming, the many leads to the One; the One includes the many. The four establishments of mindfulness leads and guides us on the spiritual road map of the Noble Eight Fold Path. They are the contigent conditions for intuitive discernment of Truth of Unity in the multiplicity and the multiplicity in the Unity. They are also the fruits (multiplicity) of intuitive discernment of Truth. Positively developed, the multiplicity of the empirical world is the creative advance and concrescence of the mundane world. From the dependently co-arisen perspective, the Unity is derived from the multiplicity and the multiplicity is also obtained from Unity. The Five Powers are the liberative wisdom of the human mind. Wisdom is knowing oneself intuitively. That whoever knows himself (his True Mind) knows the Lord is a universally declared Truth promulgated by all Tathāgatas or kalyaṇāmittas, Prophets or Apostles. Endnotes:
   
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