112 (Day) Dhammānupassanā —Seven Awakening Factors (Exercise 35 in Satipaṭṭhāna Practices)| Satipaṭṭhāna Sutta (MN 10) | Study Notes from BMV Monday Sutta Study with Bhante Dr. G. Chandima

4.4 Dhammānupassanā: Contemplation of the Awakening Factors (bojjhaṅga)

Puna caparaṃ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu. Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati sattasu bojjhaṅgesu?

Again, further, bhikkhus, a bhikkhu dwells contemplating mental phenomena as mental phenomena about the seven awakening factors. And how, bhikkhus, does a bhikkhu dwell contemplating mental phenomena as mental phenomena about the seven awakening factors?

This section presents the bojjhaṅgas as a mature mode of dhammānupassanā, where practice is no longer focused merely on restraint or diagnosis of defilements, but on recognizing, cultivating, and fulfilling the qualities that directly conduce to awakening. The emphasis is reflexive and experiential: the practitioner knows whether each factor is present or absent, how it arises, and how it reaches fulfillment through deliberate cultivation (bhāvanā).

4.4.1 (Right) Mindfulness (sati-sambojjhaṅga)

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti; yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands: “The awakening factor of (right) mindfulness is present in me,” or understands: “The awakening factor of (right) mindfulness is not present in me.” He/she understands how the unarisen awakening factor of right mindfulness comes to arise, and how the arisen awakening factor of right mindfulness comes to fulfillment through development.

Steps to Practice

1. Checking – Pause and examine the mind (thoughts): Is right mindfulness present or absent right now?

2. Acknowledgement – Clearly acknowledge the state: “Right Mindfulness is present” or “Right Mindfulness is absent.”

3. Understanding the Cause When It Is Absent – Reflect on what conditions are missing or obstructing right mindfulness (unwise attention).

4. Inviting the Arising of Mindfulness – Gently bring in supportive conditions; Wise attention.

5. Recognizing Right Mindfulness When It Has Arisen – Notice and confirm its presence without excitement or obsession: “Right Mindfulness has arisen.”

6. Developing and Fulfilling It – Sustain and deepen right mindfulness through continued wise attention, balance, and gentle continuity until it matures.

(Right) Mindfulness functions here as the foundational regulator of the awakening factors. It is not bare attention alone, but sustained, lucid awareness capable of holding experience without distortion. When right mindfulness is weak, other factors cannot mature properly; when strong, it provides the stability required for investigation, effort, and balance. This reflexive knowing prevents both negligence and complacency in practice.

Furthermore, four conditions lead to the arising of the right mindfulness awakening factor:

Mindfulness and clear comprehension (sati-sampajañña).
Avoiding persons who are forgetful and lack right mindfulness.
Associating with persons who are established in right mindfulness.
Inclining the mind toward right mindfulness.

4.4.2 Investigation of Dhamma (dhammavicaya-sambojjhaṅga)

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘atthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ dhammavicayasambojjhaṅgaṃ ‘natthi me ajjhattaṃ dhammavicayasambojjhaṅgo’ti pajānāti; yathā ca anuppannassa dhammavicayasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa dhammavicayasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands: “The awakening factor of investigation of dhamma is present in me,” or understands: “The awakening factor of investigation of dhamma is not present in me.” He/she understands how the unarisen awakening factor of investigation of dhamma comes to arise, and how the arisen awakening factor of investigation of dhamma comes to fulfillment through development.

Steps to Practice

1. Checking – Pause and examine the mind (thoughts): Is the Investigation of Dhamma present or absent right now?

2. Acknowledgement – Clearly acknowledge the state: “Investigation of Dhamma is present” or “Investigation of Dhamma is absent.”

3. Understanding the Cause When It Is Absent – Reflect on what conditions are missing or obstructing the investigation of Dhamma (unwise attention).

4. Inviting the Arising of the Investigation of Dhamma – Gently bring in supportive conditions; Wise attention.

5. Recognizing the Investigation of Dhamma When It Has Arisen – Notice and confirm its presence without excitement or obsession: “Investigation of Dhamma has arisen.”

6. Developing and Fulfilling It – Sustain and deepen the investigation of Dhamma through continued wise attention, balance, and gentle continuity until it matures.

Dhammavicaya represents discernment grounded in direct experience—carefully examining mental states to distinguish what is wholesome from what is unwholesome. This factor sharpens wisdom (paññā) and prevents right mindfulness from becoming passive or mechanical. When rightly cultivated, investigation clarifies what is wholesome, what is unwholesome, and what leads beyond both.

Furthermore, seven conditions lead to the arising of the awakening factor of investigation of dhamma:

Inquiry and questioning (paripucchakatā).
Clarification of the basis or subject matter (vatthu-visada-kiriyā). It means making the internal and external bases clear and purified. When the internal and external bases are unclear and impure, then even the knowledge that arises together with the mind and mental factors becomes impure—like the dim light of a lamp that depends on impure oil, wick, and lamp bowl. But when the internal and external bases are clear and purified, then the knowledge that arises together with the mind and mental factors becomes clear—like the bright light of a lamp that depends on pure oil, wick, and lamp bowl.
Balancing the spiritual faculties: trust in the Triple Gems, energy, mindfulness, concentration and wisdom (indriya-samatta-paṭipādanā). In this way, whenever one spiritual faculty becomes excessively strong, the others become unable to perform their own functions properly, and this imbalance should be understood.
Avoiding persons of little wisdom (duppañña-puggala-parivajjanā). It means staying far away from unwise people who lack a deep understanding of distinctions such as the aggregates and other teachings.
Associating with wise persons (paññavanta-puggala-sevanā). It means associating with those endowed with wisdom that comprehends the characteristics of phenomena and possesses knowledge of arising and passing away (udayabbaya-ñāṇa).
Reflection on profound knowledge and conduct (gambhīra-ñāṇa-cariyā paccavekkhaṇā). It means reflecting on the analytical understanding of deep teachings, such as the aggregates.
Inclining the mind toward dhamma investigation (tad-adhimuttatā). It means directing the mind, while walking, standing, sitting, and so forth, toward the arising of the awakening factor of investigation of dhamma (dhammavicaya-sambojjhaṅga), with a mind naturally inclined and leaning toward it.

Among these, “inquiry and questioning” refers to frequently asking questions concerning the meaning of the teachings related to:

the five aggregates (khandha)
the elements (dhātu)
the sense bases (āyatana)
the faculties (indriya)
the powers (bala)
the awakening factors (bojjhaṅga)
the path factors (maggaṅga)
the jhāna factors (jhānaṅga)

4.4.3 Energy (vīriya-sambojjhaṅga)

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘atthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ vīriyasambojjhaṅgaṃ ‘natthi me ajjhattaṃ vīriyasambojjhaṅgo’ti pajānāti; yathā ca anuppannassa vīriyasambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa vīriyasambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands: “The awakening factor of energy is present in me,” or understands: “The awakening factor of energy is not present in me.” He/she understands how the unarisen awakening factor of energy comes to arise, and how the arisen awakening factor of energy comes to fulfillment through development.

Steps to Practice

1. Checking – Pause and examine the mind (thoughts): Is the energy present or absent right now?

2. Acknowledgement – Clearly acknowledge the state: “Energy is present” or “Energy is absent.”

3. Understanding the Cause When It Is Absent – Reflect on what conditions are missing or obstructing the energy (unwise attention).

4. Inviting the Arising of the Energy – Gently bring in supportive conditions; Wise attention.

5. Recognizing Energy When It Has Arisen – Notice and confirm its presence without excitement or obsession: “Energy has arisen.”

6. Developing and Fulfilling It – Sustain and deepen energy through continued wise attention, balance, and gentle continuity until it matures.

Energy here is balanced effort, not strain or restlessness. It sustains continuity of practice and counters sloth, discouragement, and complacency. Properly cultivated vīriya works in harmony with right mindfulness and investigation of dhamma, avoiding both overexertion and laxity.

Furthermore, eleven qualities lead to the arising of the awakening factor of energy:

reflection on the danger of the lower realms (apāya-bhaya-paccavekkhaṇatā),
seeing the benefits of awakening (ānisaṃsa-dassāvitā),
reflection on the path to be walked (gamana-vīthi-paccavekkhaṇatā),
reflection on honoring almsfood/support (piṇḍapāta-apacāyanatā),
reflection on the greatness of the noble inheritance/wealth (dāyajja-mahattā-paccavekkhaṇatā),
reflection on the greatness of the Teacher/Buddha (satthu-mahattā-paccavekkhaṇatā),
reflection on the greatness of one’s birth (jāti-mahattā-paccavekkhaṇatā),
reflection on the greatness of one’s fellow holy life companions (sabrahmacāri-mahattā-paccavekkhaṇatā),
avoiding lazy persons (kusīta-puggala-parivajjanatā),
associating with energetic persons (āraddha-viriya-puggala-sevanatā),
inclining the mind toward energy (tad-adhimuttatā).

4.4.4 Joy (pīti-sambojjhaṅga)

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘atthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ pītisambojjhaṅgaṃ ‘natthi me ajjhattaṃ pītisambojjhaṅgo’ti pajānāti; yathā ca anuppannassa pītisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa pītisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands: “The awakening factor of joy is present in me,” or understands: “The awakening factor of joy is not present in me.” He/she understands how the unarisen awakening factor of joy comes to arise, and how the arisen awakening factor of joy comes to fulfillment through development.

Steps to Practice

1. Checking – Pause and examine the mind (thoughts): Is joy present or absent right now?

2. Acknowledgement – Clearly acknowledge the state: “Joy is present” or “Joy is absent.”

3. Understanding the Cause When It Is Absent – Reflect on what conditions are missing or obstructing joy (unwise attention).

4. Inviting the Arising of Joy – Gently bring in supportive conditions; Wise attention.

5. Recognizing Joy When It Has Arisen – Notice and confirm its presence without excitement or obsession: “Joy has arisen.”

6. Developing and Fulfilling It – Sustain and deepen joy through continued wise attention, balance, and gentle continuity until it matures.

Pīti is the uplifting response of the mind (thoughts) when practice is aligned with the Dhamma. It energizes the path and counteracts aversion and weariness. Yet it is known clearly as a conditioned factor, not clung to as an attainment. Insight prevents joy from becoming excitement or attachment.

Furthermore, eleven conditions lead to the arising of the awakening factor of joy:

recollection of the Buddha (Buddhānussati),
recollection of the Dhamma (Dhammānussati),
recollection of the Saṅgha (Saṅghānussati),
recollection of virtue (Sīlānussati),
recollection of generosity (Cāgānussati),
recollection of the devas (Devatānussati),
recollection of peace (Upasamānussati),
avoiding harsh and rough persons (lūkha-puggala-parivajjanatā),
associating with gentle and refined persons (siniddha-puggala-sevanatā),
reflecting on inspiring suttas (pasādanīya-suttanta-paccavekkhaṇā),
inclining the mind toward joy (tad-adhimuttatā).

4.4.5 Tranquillity (passaddhi-sambojjhaṅga)

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ passaddhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ passaddhisambojjhaṅgo’ti pajānāti; yathā ca anuppannassa passaddhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa passaddhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands: “The awakening factor of tranquillity is present in me,” or understands: “The awakening factor of tranquillity is not present in me.” He/she understands how the unarisen awakening factor of tranquillity comes to arise, and how the arisen awakening factor of tranquillity comes to fulfillment through development.

Steps to Practice

1. Checking – Pause and examine the mind (thoughts): Is tranquillity present or absent right now?

2. Acknowledgement – Clearly acknowledge the state: “Tranquillity is present” or “Tranquillity is absent.”

3. Understanding the Cause When It Is Absent – Reflect on what conditions are missing or obstructing tranquillity (unwise attention).

4. Inviting the Arising of Tranquillity – Gently bring in supportive conditions; Wise attention.

5. Recognizing Tranquillity When It Has Arisen – Notice and confirm its presence without excitement or obsession: “Tranquillity has arisen.”

6. Developing and Fulfilling It – Sustain and deepen tranquillity through continued wise attention, balance, and gentle continuity until it matures.

Tranquillity calms both body and mind, softening agitation generated by excessive effort or joy. It refines experience, allowing deeper stability and clarity. This factor demonstrates the gradual movement from energizing qualities toward collectedness.

Furthermore, seven conditions lead to the arising of the awakening factor of tranquillity:

Partaking of suitable and refined food (paṇīta-bhojana-sevanatā).
Living in a comfortable climate (utu-sukha-sevanatā).
Maintaining comfortable postures (iriyāpatha-sukha-sevanatā).
Maintaining balanced conduct or neutrality (majjhatta-payogatā). It means reflecting that both oneself and others are owners of their actions (kamma). Through such reflection, tranquillity arises.
Avoiding restless and agitated persons (sāraddha-kāya-puggala-parivajjanatā). It means avoiding agitated persons who go about harming others with sticks, stones, and similar behaviour,
Associating with calm and composed persons (passaddha-kāya-puggala-sevanatā).
Inclining the mind toward tranquillity (tad-adhimuttatā).

4.4.6 (Right) Concentration (samādhi-sambojjhaṅga)

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘atthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ samādhisambojjhaṅgaṃ ‘natthi me ajjhattaṃ samādhisambojjhaṅgo’ti pajānāti; yathā ca anuppannassa samādhisambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa samādhisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands: “The awakening factor of (Right) concentration is present in me,” or understands: “The awakening factor of (Right) concentration is not present in me.” He/she understands how the unarisen awakening factor of (Right) concentration comes to arise, and how the arisen awakening factor of (Right) concentration comes to fulfillment through development.

Steps to Practice

1. Checking – Pause and examine the mind (thoughts): Is (Right) concentration present or absent right now?

2. Acknowledgement – Clearly acknowledge the state: “(Right) concentration is present” or “(Right) concentration is absent.”

3. Understanding the Cause When It Is Absent – Reflect on what conditions are missing or obstructing (Right) concentration (unwise attention).

4. Inviting the Arising of (Right) concentration – Gently bring in supportive conditions; Wise attention.

5. Recognizing (Right) concentration When It Has Arisen – Notice and confirm its presence without excitement or obsession: “(Right) concentration has arisen.”

6. Developing and Fulfilling It – Sustain and deepen (Right) concentration through continued wise attention, balance, and gentle continuity until it matures.

Samādhi integrates the preceding factors into unified, non-fragmented awareness. It is not mere absorption, but stable collectedness that supports insight. When properly balanced, concentration neither suppresses experience nor indulges it.

Furthermore, eleven conditions lead to the arising of the awakening factor of concentration:

Purifying the basis (vatthu-visada-kiriyā).
Balancing the faculties (indriya-samatta-paṭipādanā).
Skillfulness regarding the meditation sign (nimitta-kusalatā). It means being skilled in grasping the meditation sign, such as the sign of a kasiṇa object.
Arousing the mind at the proper time (samaye cittassa paggahaṇatā). It means that when the mind becomes sluggish due to weak energy and similar conditions, it should be uplifted by arousing the awakening factors of investigation of phenomena (dhammavicaya) and energy (viriya).
Restraining the mind at the proper time (samaye cittassa niggahaṇatā). It means that when the mind becomes over-excited due to excessive energy and similar causes, it should be calmed by arousing the awakening factors of tranquility (passaddhi), concentration (samādhi), and equanimity (upekkhā).
Gladdening the mind at the proper time (samaye sampahaṃsanatā). It means that when the mind becomes dull or joyless, either due to lack of wise reflection or because it has not yet attained the happiness of tranquillity, one should arouse spiritual urgency (saṃvega). There are eight grounds for spiritual urgency: birth, aging, illness, death, suffering in the lower realms, dukkha rooted in saṃsāra in the past, suffering rooted in saṃsāra in the future, and dukkha in the present caused by the struggle for sustenance.
Maintaining equanimity at the proper time (samaye ajjhupekkhanatā).
Avoiding unconcentrated persons (asamāhita-puggala-parivajjanatā).
Associating with concentrated persons (samāhita-puggala-sevanatā).
Reflecting on jhāna and liberation (jhāna-vimokkha-paccavekkhaṇatā).
Inclining the mind toward concentration (tad-adhimuttatā).

4.4.7 Equanimity (upekkhā-sambojjhaṅga)

Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘atthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti, asantaṃ vā ajjhattaṃ upekkhāsambojjhaṅgaṃ ‘natthi me ajjhattaṃ upekkhāsambojjhaṅgo’ti pajānāti; yathā ca anuppannassa upekkhāsambojjhaṅgassa uppādo hoti tañca pajānāti, yathā ca uppannassa upekkhāsambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti.

Here, bhikkhus, a bhikkhu understands: “The awakening factor of equanimity is present in me,” or understands: “The awakening factor of equanimity is not present in me.” He/she understands how the unarisen awakening factor of equanimity comes to arise, and how the arisen awakening factor of equanimity comes to fulfillment through development.

Steps to Practice

1. Checking – Pause and examine the mind (thoughts): Is equanimity present or absent right now?

2. Acknowledgement – Clearly acknowledge the state: “equanimity is present” or “equanimity is absent.”

3. Understanding the Cause When It Is Absent – Reflect on what conditions are missing or obstructing equanimity (unwise attention).

4. Inviting the Arising of Equanimity – Gently bring in supportive conditions; Wise attention.

5. Recognizing Equanimity When It Has Arisen – Notice and confirm its presence without excitement or obsession: “equanimity has arisen.”

6. Developing and Fulfilling It – Sustain and deepen equanimity through continued wise attention, balance, and gentle continuity until it matures.

Equanimity represents the culmination of balance, where the mind (thoughts) remains even toward pleasure and pain, success and failure. It is not indifference, but profound non-reactivity grounded in wisdom. This factor harmonizes all others and prevents subtle (excessive) attachment to meditative states.

Furthermore, five conditions lead to the arising of the awakening factor of equanimity:

Neutrality toward beings (satta-majjhattatā). This is developed in two ways: Reflection on kamma: “You have come by your own kamma and will depart by your own kamma. This person, too, has come by his own kamma and will depart by his own kamma. Why should you cling to him?” Reflection on the absence of a permanent being: “In the ultimate sense, there is no fixed ‘being’. So whom are you clinging to?”
Neutrality toward formations (saṅkhāra-majjhattatā). This is also developed in two ways: Reflection on ownerlessness: For example, “This robe/cloth will gradually change colour, wear out, become a rag used to wipe the feet, and finally be thrown away. If it had a true owner, it would not be allowed to perish like this.” Reflection on impermanence and temporary nature: “This is not lasting; it is only temporary.” This reflection should also be applied to other requisites, such as the alms bowl and other possessions.
Avoiding persons who are clingy to beings and things (satta-saṅkhāra-kelāyana-puggala-parivajjanatā).
Associating with persons who are neutral toward beings and formations (satta-saṅkhāra-majjhatta-puggala-sevanatā).
Inclining the mind toward equanimity (tad-adhimuttatā).

4.4.8 Iti ajjhattaṃ vā dhamme dhammānupassī viharati, bahiddhā vā dhamme dhammānupassī viharati, ajjhattabahiddhā vā dhamme dhammānupassī viharati;

Thus, he/she dwells contemplating the mental phenomena internally, or he/she dwells contemplating the mental phenomena externally (universalizing the seven awakening factors), or he/she dwells contemplating the mental phenomena both internally and externally.

The triadic formula—internal, external, and both—broadens right mindfulness beyond the self. Observing one’s seven awakening factors (ajjhattaṃ) cultivates introspective clarity; observing others’ seven awakening factors bahiddhā) nurtures empathy and detachment; observing both dissolves the boundary between self and other, revealing universality in the mental phenomena processes.

4.4.9 Samudayadhammānupassī vā dhammesu viharati, vayadhammānupassī vā dhammesu viharati, samudayavayadhammānupassī vā dhammesu viharati.

They dwell observing the mental phenomena as subject to origination, as subject to vanishing, or as subject to both origination and vanishing.

This section deepens contemplation into anicca-saññā—the perception of impermanence. One sees the mental phenomenon as a process, continuously arising and ceasing. Awareness of this flux uproots craving and builds insight into dukkha and anattā. The thought is no longer “mine,” but a transient flow of conditions.

4.4.10 ‘Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti. Yāvadeva ñāṇamattāya paṭissatimattāya anissito ca viharati, na ca kiñci loke upādiyati.

Or mindfulness that ‘there is a thought’ is established to the extent necessary for knowledge and mindfulness. And they dwell unassociating, not grasping at anything in the world.

At this stage, awareness becomes purified of grasping. The practitioner does not think “I am the mental phenomenon,” but merely recognizes “there is a mental phenomenon.” This detached observation marks the maturity of right mindfulness: awareness for the sake of knowing, not for owning. One abides free from worldly attachment (anissito ca viharati).

Evampi kho, bhikkhave, bhikkhu dhamme dhammānupassī viharati sattasu bojjhaṅgesu.

In this way, monks, a monk dwells observing the mental phenomena in the mental phenomena. (about the seven awakening factors).

Further Notes on the Seven Awakening Factors (Exercise 35 in Satipaṭṭhāna Practices)

First, let us talk about the conditions for the non-arising/arising of each awakening factor according to SN 46.51.

The Denourishment (non-arising) of the Enlightenment Factors

(What prevents awakening qualities from arising and maturing)

The Buddha explains that each awakening factor fails to arise or mature not because of bad conditions alone, but because of a lack of wise attention (ayoniso manasikāra).

Below is an outline of how each factor becomes weakened and how it is developed according to the Āhāra Sutta mentioned above.

1. Right Mindfulness (sati)

What supports it: Foundations and conditions that sustain right mindfulness

Denourishment and Result

Not wisely attending to the right mindfulness-supporting conditions.
Right Mindfulness does not arise if absent.
Existing right mindfulness does not deepen or mature.

Nourishment and Result

Frequently giving wise attention to these conditions. (yonisomanasikārabahulīkāro)
Right Mindfulness arises when absent.

Existing right mindfulness becomes stable and fully developed.

2. Investigation of Dhamma (dhamma-vicaya)

What supports it:

Discernment of:

wholesome vs. unwholesome (kusalākusalā dhammā)
blameable vs. blameless (sāvajjānavajjā dhammā)
inferior vs. superior (hīnapaṇītā dhammā)
dark vs. bright states (kaṇhasukkasappaṭibhāgā dhammā)

Denourishment and Result

Not frequently reflecting on these distinctions.
Wisdom remains dull.
The mind loses clarity and discrimination.

Nourishment and Result

Frequently and carefully attending to these distinctions. (yonisomanasikārabahulīkāro)

3. Energy (viriya)

What supports it:

Element of arousal/the beginning of effort (ārambha dhātu). The initial stirring or arousing of energy. (One decides: “I will practice, I will cultivate the path.”)
Element of endeavour/the continuation of effort (nikkama dhātu). The element of stepping forward or applying effort continuously. (After the initial awakening of effort, the practitioner actively engages in practice. The energy is no longer just intention; it becomes an ongoing effort.)
Element of exertion/the vigorous intensification of effort (parakkama dhātu). The strong and determined exertion of energy. (When a practitioner faces strong restlessness or pain in meditation/cultivation but remains steady and continues with determined mindfulness/cultivation, that is the element of exertion.)

Denourishment and Result

Not frequently attending to energizing qualities.
Practice becomes lazy or mechanical.
The effort fails to sustain the path.

Nourishment and Result

Frequently giving careful attention to energizing qualities. (yonisomanasikārabahulīkāro)
Sustained effort arises naturally.

Practice gains momentum without strain.

4. Rapture / Joy (pīti)

What supports it:

Conditions that give rise to wholesome joy and uplift (pītisambojjhaṅga aṭṭhānīyā dhammā)

Denourishment and Result

Not frequently attending to joyful and inspiring qualities.
Practice feels dry.
Motivation weakens despite effort.
Conditions that give rise to wholesome joy and uplift (pītisambojjhaṅga aṭṭhānīyā dhammā)

Nourishment and Result

Frequently attending to uplifting and inspiring qualities. (yonisomanasikārabahulīkāro)
Joy arises in practice.

Meditation becomes alive and encouraging.

5. Tranquillity (passaddhi)

What supports it:

Tranquillity of body (kāya passaddhi)
Tranquillity of mind (citta passaddhi)

Denourishment and Result

Not frequently attending to calmness and settling.
Inner agitation persists.
Peace does not mature.

Nourishment and Result

Frequently giving careful attention to calm and settling. (yonisomanasikārabahulīkāro)
Restlessness fades.
Inner peace deepens and stabilizes.

6. Right Concentration (samādhi)

What supports it:

The sign of serenity (samatha nimittaṃ)
The sign of non-dispersal/non-distraction (abyagga nimittaṃ)

Denourishment and Result

Not frequently attending to collectedness and stillness.
Inner agitation persists.
Peace does not mature.

Nourishment and Result

Frequently giving careful attention to calm and settling. (yonisomanasikārabahulīkāro)
Restlessness fades.
Inner peace deepens and stabilizes.

7. Equanimity (upekkhā)

What supports it:

Conditions that allow balanced, impartial awareness (upekkhāsambojjhaṅga aṭṭhānīyā dhammā)

Denourishment and Result

Not frequently attending to equanimity-supporting qualities.
Mind swings between liking and disliking.
Wisdom remains emotionally entangled.

Nourishment and Result

Frequently giving careful attention to equanimity-supporting qualities. (yonisomanasikārabahulīkāro)
Emotional balance strengthens.
Wisdom remains steady amid change.

Key Takeaway (non-arising of awakening factors)

Awakening factors do not fail due to lack of effort alone.
They fail because we do not repeatedly turn our attention toward what nourishes them.
What we frequently attend to grows.
What we neglect, fades—even if already present.

Key Takeaway (arising/developing of awakening factors)

Awakening is not accidental.
The mind (thoughts) develops according to what it repeatedly attends to. Wise attention is nourishment.
Neglect is starvation.
By choosing our attention wisely, we quietly cultivate awakening every day.

Paṭisota

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