The Noble Eightfold Path is the training, while the Seven Bojjhaṅgas represent the transformation. (Dhammapada 87-89) Reflections by Bhante Dr. Chandima
Ten Akusala Kamma (Unwholesome Activities)
From the Sāleyyaka Sutta (MN 41)
(A) Three Bodily Misdeeds (kāya-kamma)
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Killing living beings (pāṇātipāta)
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Stealing / Taking what is not given (adinnādāna)
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Sexual misconduct (kāmesu micchācāra)
(B) Four Verbal Misdeeds (vacī-kamma)
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False speech (musāvāda)
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Divisive speech (pisuṇā vācā)
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Harsh speech (pharusā vācā)
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Gossiping/Idle chatting (samphappalāpa)
(C) Three Mental Misdeeds (mano-kamma)
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Covetousness (abhijjhā)
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Ill-will (byāpāda)
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Wrong view (micchā-diṭṭhi)
These ten lead to rebirth in “dark destinations” (kaṇhaṃ gatī), as the sutta explains.
Ten Kusala Kamma (Wholesome Activities)
From the Sāleyyaka Sutta (MN 41) — the exact opposites of the above.
(A) Three Bodily Good Actions (kāya-kamma)
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Abstaining from killing (pāṇātipātā veramaṇī)
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Abstaining from stealing (adinnādānā veramaṇī)
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Abstaining from sexual misconduct (kāmesu micchācārā veramaṇī)
(B) Four Verbal Good Actions (vacī-kamma)
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Abstaining from false speech (musāvādā veramaṇī)
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Abstaining from divisive speech (pisuṇāya vācāya veramaṇī)
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Abstaining from harsh speech (pharusāya vācāya veramaṇī)
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Abstaining from idle chatter (samphappalāpā veramaṇī)
(C) Three Mental Good Actions (mano-kamma)
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Non-covetousness (anabhijjhā)
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Non-ill-will/Loving-kindness (abyāpāda)
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Right view (sammā-diṭṭhi)
These ten wholesome actions lead to “bright destinations” (sukkaṃ gatī) and eventually toward liberation.
2. Notes on the Five Hindrances (pañca nīvaraṇāni)
Primary source: Nīvaraṇa Sutta, Saṃyutta Nikāya 46.37 (SN 46.37) Also frequently in Satipaṭṭhāna Sutta (MN 10 / DN 22).
Sensory desire
Pāli: kāmacchanda
The pull of craving toward pleasant sights, sounds, smells, tastes, touches, and thoughts.
Ill-will
Pāli: byāpāda
Aversion, anger, resentment, or hostility toward beings or situations.
Sloth and torpor
Pāli: thīna-middha
Physical and Mental dullness and sluggishness; inward collapse of energy.
Restlessness and remorse/worry
Pāli: uddhacca-kukkucca
Restlessness, agitation, regret, and anxiety.
Doubt
Pāli: vicikicchā
Hesitation, confusion, or uncertainty regarding the Buddha, the Dhamma, the Saṅgha, or the training.
Why We Should Know About the Five Hindrances and the Seven Enlightening Factors?
SN 46.37 – Āvaraṇanīvaraṇasutta (Obstacles and Non-obstacles)
A. The Five Hindrances (Obstacles)
The Buddha identifies five obstacles (āvaraṇā), hindrances (nīvaraṇā), and corruptions of the mind (cetaso upakkilesā) that weaken wisdom (paññāya dubbalīkaraṇā):
These five hindrances obstruct clarity, distort perception, and prevent deep meditative development.
B. The Seven Factors of Awakening (bojjhaṅgas)
In contrast, the Buddha presents seven qualities that do NOT obstruct or corrupt the mind:
When developed (bhāvitā) and cultivated repeatedly (bahulīkatā), they lead to the realization of the fruit of knowledge and freedom (vijjā-vimutti-phala).
The five hindrances weaken wisdom and obstruct liberation.
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The seven awakening factors purify the mind, remove obstructions, and—when cultivated—culminate in direct realization of knowledge and liberation.
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The sutta highlights a clear contrast:
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Hindrances = darkening, corrupting, blocking wisdom
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Awakening factors = clarifying, purifying, opening wisdom
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Most of the stanzas we are studying today from the Pāraṅgamasutta (SN 46.17) also appear in the Dhammapada. This gives us a unique opportunity to see how the same teachings are presented both in short, poetic verses (gāthā)—as in the Dhammapada—and in fuller doctrinal explanations within the Saṃyutta Nikāya. This continuity helps us appreciate how early Buddhist texts reinforce core themes across genres: concise verses for memorization and inspiration, and detailed suttas for structured doctrinal training.
Neglecting the Bojjhaṅgas Means Neglecting the Noble Path (SN 46.18, Viraddhasutta)
In the Viraddhasutta (SN 46.18), the Buddha states that one who neglects the seven bojjhaṅgas has effectively ignored the Noble Eightfold Path. The two frameworks are not separate: the factors of awakening express the mature qualities of the path, especially the perfection of sammā-sati and sammā-samādhi. Thus cultivating the bojjhaṅgas is equivalent to cultivating essential aspects of the Noble Path.
Each Bojjhaṅga Is Rooted in Four Essential Qualities (SN 46.11, Paṇasutta)
According to Paṇasutta (SN 46.11), every bojjhaṅga must be cultivated in a manner that is:
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Vivekanissitaṃ – based on seclusion
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Virāganissitaṃ – based on fading away (of defilements)
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Nirodhanissitaṃ – based on cessation
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Vossaggapariṇāmiṃ – culminating in relinquishment
This formula shows that all seven factors must be practiced with a liberative orientation. Without this orientation toward letting go, the bojjhaṅgas do not reach fulfillment.
Noble Friendship Is a Condition for the Arising of the Bojjhaṅgas (SN 46.12, Paṭhamasūriyūpamasutta)
The Paṭhamasūriyūpamasutta (SN 46.12) states that kalyāṇamittatā—noble friendship—is a precedent condition for the arising and development of the seven bojjhaṅgas. Just as the sun causes daylight to arise, noble friendship causes the bojjhaṅgas to arise in a disciple. This affirms the social and relational dimension of Buddhist practice.
Wise Attention Is Also a Condition for the Bojjhaṅgas (SN 46.13, Dutiyasūriyūpamasutta)
The Dutiyasūriyūpamasutta (SN 46.13) adds that yoniso manasikāra (wise or methodical attention) is another key condition for the emergence of the bojjhaṅgas. When a practitioner repeatedly attends to phenomena in a skillful, reality-oriented manner, the mind naturally develops the seven awakening factors. Wise attention points the mind toward insight; noble friendship supports and stabilizes the practice.
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