Bojjhaṅga (The Awakening-Factors)
[293] “Monks, there is another topic. A monk should recollect and observe dhammas among dhammas, namely the bojjhaṅga (the seven factors of awakening — the seven awakening-factors that are instruments of knowledge). Monks, how does a monk observe dhammas among dhammas, namely the seven bojjhaṅga?
Monks, in this Dhamma-discipline, when the sati-sambojjhaṅga (the awakening-factor that is sati/mindfulness) is present within the mind, he knows clearly: ‘The sati-sambojjhaṅga is present in our mind.’ Or when the sati-sambojjhaṅga is not present within the mind, he knows clearly: ‘The sati-sambojjhaṅga is not present in our mind.’ Moreover, how the sati-sambojjhaṅga that has not yet arisen will arise — he knows in that manner. Moreover, how the growth and fulfilment of the sati-sambojjhaṅga that has arisen will be — he knows that in that manner as well.
Likewise, when the dhammavicaya-sambojjhaṅga (the awakening-factor that is investigation/discriminative analysis of dhammas) is present within the mind, he knows clearly that the dhammavicaya-sambojjhaṅga is present in our mind; and when it is not present, he knows clearly that it is not present. Moreover, how the dhammavicaya-sambojjhaṅga not yet arisen will arise — he knows that. Moreover, how the maturity and growth of the dhammavicaya-sambojjhaṅga that has arisen will be — he knows that.
Likewise, when the viriya-sambojjhaṅga (awakening-factor of energy/effort) is present in the mind, he knows clearly it is present; when absent, he knows it is absent; how the viriya-factor not yet arisen will arise, he knows; how its maturation will be, he knows.
Likewise, when the pīti-sambojjhaṅga (awakening-factor of rapture/joy) is present, he knows; when absent, he knows it is absent; how it will arise if not yet arisen, he knows; how its growth and fulfilment will be, he knows.
Likewise, when the passaddhi-sambojjhaṅga (awakening-factor of tranquility — tranquillity of body and of mind) is present in the mind, he knows clearly that it is present; when not present, he knows it is not present; how it will arise if not yet arisen, he knows; how its fulfilment will be, he knows.
Likewise, when the samādhi-sambojjhaṅga (awakening-factor of concentration) is present within the mind, he knows clearly that it is present; and when not present, he knows it is not present. He knows how the samādhi-factor not yet arisen will arise; he knows how its growth and fulfilment will be.
Likewise, when the upekkhā-sambojjhaṅga (awakening-factor of equanimity, a balanced mind-state) is present in the mind, he knows clearly that it is present; and when not present, he knows it is not present. He knows how the upekkhā-factor not yet arisen will arise; and how its maturation will be. Thus.
A monk contemplates dhammas among dhammas — sometimes as internal, sometimes as external; sometimes he contemplates them as both internal and external. He contemplates the dhamma as the arising (of the factor), he contemplates the dhamma as the passing away (of the factor), he contemplates the dhamma as both the arising and the passing away. And the sati he establishes — even if only as a mere knowledge that the dhamma is present, even if only as a locus for recollection — by that he is not held by craving or view, and does not cling to anything in the world.
Monks, a monk thus contemplates dhammas among dhammas, namely these seven bojjhaṅga.” — End of the set of definitions concerning the bojjhaṅga.
Bojjhaṅga Chapter — extended exposition
The Blessed One, having classified dhamma-observation (dhammanupassanā) by the six internal and external sense-bases, now—so as to classify by the bojjhaṅga—said, “Again there is this point,” and so forth.
In those passages the phrase “in the bojjhaṅga” means: in the factors proper to one who has awakened. The phrase “is present” means is present/complete by acquisition. The phrase “sati-sambojjhaṅga” — that is, the sambojjhaṅga called sati — should be examined and analyzed in this way: the meditator (yogin) who first enters insight (or who rises from the sleep of defilements, or who penetrates the truths thoroughly) by the sevenfold assemblage of dhammas (the seven awakening-factors with mindfulness among them) — whatever assemblage of dhammas brings awakening — that assemblage is called sambojjhaṅga (awakening-assembly/factor complex). Therefore it is said that sambojjhaṅga means sati. The same sense applies to the remaining sambojjhaṅga-factors. The phrase “is not present” means not present because not attained.
How factors that have not arisen will arise — general account
To analyze yathā ca anuppannaṁ (how what has not yet arisen will arise): first, sati-sambojjhaṅga arises according to the implication in the Sutta (Saṁyutta Nikāya, Mahāvagga) as follows: “Monks, there are dhammas that are a basis for the arising of sati-sambojjhaṅga. Making much of yoniso-manasi-kāra (wise attention) regarding those dhammas is food for the arising of sati-sambojjhaṅga that is not yet arisen, or is the path of growth and fulfillment for sati-sambojjhaṅga already arisen.” — Thus: dhamma is the cause for the arising of sati-sambojjhaṅga. Yoniso-manasi-kāra (wise, appropriate attention) has the qualities previously explained. When a monk applies that wise attention repeatedly to those objects, sati-sambojjhaṅga arises.
Other causes listed (summary)
- Conditions for the arisal of sati-sambojjhaṅga: four supports: (1) clear comprehension of mindfulness (sati-sampajañña), (2) avoidance of association with forgetful persons, (3) companionship with steadfast mindful persons, (4) inclination of mind toward the sati-factor in all postures — when these are present, sati-sambojjhaṅga that has arisen matures and ripens through the path to arahantship.
- Causes for dhammavicaya-sambojjhaṅga: similar formula: wholesome and unwholesome dhammas, black-and-white analogies, and repeated wise attention to these dhammas are the food for its arising. Seven practical means lead to the arising and maturation of dhammavicaya-sambojjhaṅga: questioning/investigation, making one’s objects proper and neat, regulating faculties, avoiding the foolish, keeping the company of the wise, deep analytic scrutiny with paññā, and inclining the mind to the dhammavicaya-factor.
(For each factor the text then lists the specific practical items that foster its arising and maturation. The sutta enumerates such practical, often very concrete, measures for viriya, pīti, passaddhi, samādhi, and upekkhā.)
Viriya-sambojjhaṅga (Effort/Energy)
Viriya arises by developing arambha-dhātu (the initial striving), nikkamma-dhātu (going forth), and parakkamma-dhātu (energetic advance), nourished by repeated wise attention. Eleven items are listed that promote viriya: contemplating the dangers of lower states, seeing the fruit of effort, considering the noble path-ways, respect for alms, reflection on inheritance of noble qualities (and their reception only by the diligent), recollection of the Buddha’s greatness, tribe/lineage reflections, the greatness of the noble sangha, avoiding lazy companions, associating with diligent companions, and inclining the mind toward viriya.
The sutta illustrates these with several vignette-stories (e.g., the story of Mahā Mitta) and practical reflections (e.g., consider the terrors of lower realms; recollect the benefits of effort; consider the example of noble ones; maintain respect for the alms-food; etc.) — all aimed at producing and stabilizing viriya.
Pīti-sambojjhaṅga (Rapture/Joy)
Pīti arises when suitable objects and reflections are cultivated (the sutta lists eleven causes): recollection of the Buddha (buddhānussati), the Dhamma (dhammānussati), the Sangha (sanghānussati), reflection on moral purity (sīlānussati), generosity (dāna), recollection of devas (devatānussati), recollection of the qualities of renunciation (upasama-anussati), avoiding gloomy companions, associating with pure-minded persons, contemplating sutta-contents that inspire confidence, and inclining the mind toward pīti.
When these are cultivated appropriately, pīti-sambojjhaṅga arises and is ripened.
Passaddhi-sambojjhaṅga (Tranquillity)
Passaddhi arises by cultivating tranquillity of body and mind: the food for it includes comfortable alms-food, suitable season and posture, establishing a neutral attitude, avoiding people who are restless in body, associating with those calm in body, and inclining mind toward passaddhi. When said conditions are observed, passaddhi-sambojjhaṅga arises and matures.
Samādhi-sambojjhaṅga (Concentration)
Samādhi arises through stable concentration-signs (samatha-nimitta) and associated factors; the path-items include making objects neat, balancing faculties, skill in the meditation-objects (nimitta), regulating when to sustain, to restrain, to cheer, to be still — a set of eleven detailed instructions for cultivating samādhi. Association with concentrated companions and inclining the mind toward samādhi also help. With such practice samādhi-sambojjhaṅga arises and matures.
Upekkhā-sambojjhaṅga (Equanimity)
Upekkhā arises by cultivating equanimity toward beings and toward states — specifically: (1) being neutral toward beings, (2) being neutral toward phenomena (saṅkhāra), (3) avoiding persons who cling to beings and possessions, (4) associating with those established in neutrality, (5) inclining the mind toward upekkhā. The sutta explains how to establish neutrality: contemplate kamma (each comes by his kamma), contemplate the non-substantiality or impermanence of ‘beings’ and of possessions (robes, bowls), and so on. When these are observed, upekkhā-sambojjhaṅga arises and ripens.
The phrase “it is internal, or external, or both; the arising and the passing away” — indicates that the practitioner should know the bojjhaṅga as they arise and fade, internally and externally, in one’s own experience or in others’ — and thus realize their conditioned nature. The remaining parts follow the same sense.
Sati-framed as the Four Noble Truths
In this bojjhaṅga chapter there is a particular emphasis: a mindful grasp of the bojjhaṅga can be applied as an insight practice (i.e., one may hold the bojjhaṅga as the object for insight), and then the practitioner knows that this is a practical path out of suffering. The rest of the sutta follows the same import.
— End of Bojjhaṅga chapter.
Short Pāli Glossary (concise · intensive)
- bojjhaṅga — “awakening-factors” (seven factors that condition and constitute the path to awakening): sati, dhammavicaya, viriya, pīti, passaddhi, samādhi, upekkhā. Technically: factors whose assemblage supports the arising of liberating knowledge.
- sati-sambojjhaṅga — the mindfulness-awakening-factor: clear, present recollection and noticing; the faculty that knows whether the other factors are present/absent, how they arise and grow. Also the foundation for all practice.
- dhammavicaya / dhamma-vicaya — investigation/discriminative analysis of dhammas: wise, analytical investigation into phenomena (their nature, causes, conditions), the factor that discerns dhamma.
- viriya — energy / effort / persistence: the factor of sustained courageous striving that propels practice.
- pīti — rapture / joyful interest: uplifting, exhilarating quality that arises in deep practice (not to be confused with sensual excitement).
- passaddhi — tranquillity / calm of body and mind: bodily and mental serenity that supports deeper concentration and insight.
- samādhi — collectedness / concentration: unified, stable attention on the object (leading to jhāna or deep calm), the factor of integration.
- upekkhā — equanimity / impartiality: balanced, non-reactive attitude toward all phenomena; the mature stabilization of mind.
- yoniso-manasi-kāra — wise attention / appropriate attention: the discerning, investigative, context-sensitive attention that “feeds” the arising of liberative factors (repeatedly cultivated, it yields growth).
- sambojjhaṅga — literally “that which is together as awakening-factors” — the assembled qualities that constitute awakening; in context the author often treats each bojjhaṅga as a sambojjhaṅga when it functions as the stimulus for awakening.
- dhammanupassanā — contemplation/insight into dhammas: observing phenomena as dhammas (conditions, aggregates, elements) — the analytical stance of insight practice.
- arahatta-magga — the path to arahantship; the text frequently states that when a bojjhaṅga has arisen and is cultivated it is brought to fullness by the path to arahantship (i.e., the factors mature within liberative path practice).