Dhammānupassanā — Seven Awakening Factors (Exercise 35 in Satipaṭṭhāna Practices) Reflections by Bhante Dr. 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 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.

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.

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.

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.

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.

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.

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.

4.4.8 Iti ajjhattaṃ vā dhamme dhammānupassī viharati, bahiddhā vā dhamme dhammānupassī  viharati, ajjhattabahiddhā vā citte 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 cittan’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 (ārambha dhātu)

• Element of endeavour (nikkama dhātu)

• Element of exertion (parakkama dhātu)

• 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.