In the Dhammānupassanā (contemplation of phenomena) section of the Mahāsatipaṭṭhāna Sutta (MN 10), the Buddha elaborates on the seven enlightenment factors (bojjhaṅga) in detail. The related commentaries and sub-commentaries provide further guidance on how to cultivate each of these factors and skilfully balance them through mindful practice. These explanations emphasise practical methods to develop and integrate these factors in a harmonious way.
The word "bojjhanga" is a combination of two Pali terms: "bodhi" and "anga". "Bodhi" refers to enlightenment, specifically the deep insight into the Four Noble Truths: the truth of suffering, its origin, its cessation, and the path leading to its cessation. "Anga"' means factors or components. Together, "bodhi + anga" = bojjhaṅga, which translates to "factors of enlightenment".
A monk once asked the Buddha, "Venerable sir, it is said, ‘bojjhaṅga (factors of enlightenment), bojjhaṅga (factors of enlightenment).’ In what sense are they called factors of enlightenment?” The Buddha then explained that: "Just as all the rafters of a peaked house slant, slope, and incline towards the roof peak, so too, when a bhikkhu develops and cultivates the seven factors of enlightenment, he slants, slopes, and inclines towards Nibbāna" (AN 46.7).
The Seven Enlightenment Factors are:
Sati-sambojjhaṅga (mindfulness)
Dhammavicaya-sambojjhaṅga (investigation of states)
Viriya-sambojjhaṅga (energy or effort)
Pīti-sambojjhaṅga (rapture or joy)
Passaddhi-sambojjhaṅga (tranquility)
Samādhi-sambojjhaṅga (concentration)
Upekkhā-sambojjhaṅga (equanimity)
(1) Sati-sambojjhaṅga (Enlightenment Factor of Mindfulness)
Sati-sambojjjhaṅga is the most important factor of all seven because the Buddha compared sati is all encompassing and is the foundation for wisdom and wholesome states. Sati is similar to a guard stationed on a watchtower, carefully observing everything in the surrounding area. This analogy highlights mindfulness as a quality of vigilant awareness, constantly watching over the mind and its activities, in this case, the other six enlightenment factors so that one or many do not become imbalanced. Just as a guard looks out for potential dangers and ensures the safety of the area, sati observes to ensure that the factors do not become imbalanced and fail to perform their own respective functions.
Firstly, you have to understand what sati (mindfulness) truly knows at its core. Sati knows the four foundations of mindfulness: kāya (body), vedanā (feelings), citta (mind), and dhamma (phenomena). The power of sati lies in its ability to observe and remember these foundations, acting as a steady presence that anchors us in ultimate reality (paramattha-dhamma). Mindfulness can be likened to a hand that gathers objects, while wisdom is the eye that sees and understands those objects. Without mindfulness, wisdom cannot arise—there is no moment when wisdom exists without the support of mindfulness. This is why cultivating right mindfulness (sammā-sati) is so vital. It is not merely about being aware; it is about developing a purposeful and profound mindfulness that leads to true insight. For this reason, sati is one of the Seven Enlightenment Factors.
For mindfulness to qualify as right mindfulness—the kind that supports the development of right concentration (sammā-samādhi) and right view (sammā-diṭṭhi)—it must clearly know the objects of mindfulness as they truly are. Simply being aware of your surroundings, thoughts, feelings, or inclinations does not constitute right mindfulness. While it may be mindfulness in a general sense, it is not the right mindfulness (sammā-sati) that forms part of the Noble Eightfold Path. For right mindfulness to arise, the mind must be directed toward the four foundations of mindfulness. Only then can it lead to deeper understanding and liberation.
As explained in the commentaries, bare awareness alone does not lead to the development of right understanding of anicca (impermanence), dukkha (suffering), and anatta (non-self). To cultivate such understanding, one must develop right mindfulness—mindfulness that is firmly grounded in the four foundations. This type of mindfulness allows for insight into ultimate reality and realisation of the Four Noble Truths.
In the Dhammānupassanā section of Mahāsatipaṭṭhāna-sutta, the Buddha mentioned that one must recognise when the enlightenment factor of sati is present that it is present. This means that you must develop that discerning and investigative ability to understand if this enlightenment factor of mindfulness has arisen. If it is not present, then you can cultivate it through the following four means:
Mindfulness and clear comprehension (sati-sampajañña):
In the context of samatha (concentration practice), mindfulness involves focusing on the proper object of concentration, such as the kasiṇa or the breath, while clear comprehension means understanding that object deeply and distinctly. In vipassana (insight practice), mindfulness involves being attentive to and focusing on the four foundations—kaya (body), vedana (feelings), citta (mind), and dhamma (mental phenomena). Clear comprehension in this context means remembering, grasping, and paying attention to these foundations as they truly are. It also involves understanding them deeply and distinctly according to their natural and universal characteristics, such as anicca (impermanence), dukkha (suffering), and anatta (non-self). Simply put, mindfulness is about focusing on appropriate objects of mindfulness, while clear comprehension is the wisdom that arises from such undistracted focus.
As described in the Abhidhamma, sati (mindfulness) has the characteristic of maintaining a steady focus on proper objects of mindfulness—such as kāya, vedanā, citta, and dhamma—without distraction. It is likened to a stone slab that remains unmoved and steady, ensuring that the mind and its associated mental phenomena (sampayutta dhammas) do not "float away," thereby preventing disorder and instability. Mindfulness functions to destroy heedlessness and has the quality of non-forgetfulness. Because of these powerful characteristics and functions, sati creates the conditions for wisdom to flourish. This wisdom allows one to penetrate and distinctly grasp ultimate realities (nāma-rūpa, or mental and physical phenomena) or even concentration objects (samatha objects) as they truly are. Without mindfulness, there can be no wisdom.
Even for those who are not yet strong in their samatha practice, mindfulness and clear comprehension can still be cultivated. In such cases, mindfulness involves being aware of one’s own inclinations and mental states, discerning what is wholesome and unwholesome, and acting wisely. It can also mean paying attention to one’s practice of dāna (generosity) and sīla (morality). Clear comprehension in this context means performing acts of generosity and morality with proper understanding and intention. Although this type of mindfulness may not qualify as right mindfulness (sammā-sati) in its fullest sense, it still contributes to the development of wisdom by fostering an understanding of what is right and wrong, along with cultivating wise attention (yoniso manasikāra).
So why is mindfulness emphasised again as a factor leading to the development of the enlightenment factor of mindfulness? As mentioned earlier, when there is proper mindfulness, wisdom (clear comprehension) subsequently arises. Similarly, when clear comprehension is present, it strengthens mindfulness. These two qualities work in harmony, supporting each other and paving the way for deeper insight into reality and progress toward enlightenment, thereby leading to proper cultivation of 'enlightenment factor of mindfulness'.
Avoiding those who are forgetful and negligent:
This is crucial, especially for serious meditators. If you are committed to your practice, you must distance yourself from individuals who trigger the arising of unwholesome states within you—those whose conversations revolve around topics unrelated to Dhamma. The commentaries liken such behavior to crows scavenging for discarded food: restless, unfocused, and constantly distracted. This includes behaviors like gossiping, making excuses to avoid practice, and seeking unnecessary distractions. Not only should you avoid such people, but it is equally important to reflect on whether you exhibit these tendencies yourself. If so, strive not to become your own worst enemy by undermining your practice and progress.
3. Associating with those who are mindful.
4. Being firmly resolved on it in all four postures:
Here, being resolved means having strong determination to be mindful—possessing adhiṭṭhāna. The term adhiṭṭhāna translates to determination, resolution, or steadfastness of purpose. It is regarded as the foundation for all the perfections (paramī), as no other perfection can be accomplished without a firm and resolute mind. Determination provides the strength and focus needed to persevere through challenges and complete virtuous deeds.
A person with a wavering mind or an indecisive nature cannot succeed in any meaningful endeavour. Success demands an iron will and unshakable determination to overcome difficulties and hardships. Without such resolve, one is likely to give up easily, abandoning efforts before they are completed. A weak and unsteady mind becomes discouraged quickly, even by minor setbacks or criticism, which can be enough to derail all plans and projects.
The Bodhisatta exemplifies unshakable determination and unwavering principles. Such a being never abandons noble efforts, even in the face of death. The Bodhisatta possesses the inner strength to overcome any obstacles on the path, which is why he ultimately became the Buddha. At the feet of Buddha Dīpaṅkara, Sumedha—the Bodhisatta—made a firm resolution to fulfil the perfections necessary to achieve Buddhahood.
When it comes to developing sati (mindfulness), if you aspire to strengthen it but only sit for one or two hours a day while being heedless for the rest of the time, your aspiration will remain just that—a mere wish. Without strong determination, there can be no proper development of right mindfulness (sammā-sati). To truly cultivate the enlightenment factor of mindfulness, you must have a firm resolution to intentionally develop it within yourself at all times. This means remembering to be mindful consistently and actively putting it into practice in your daily life.
(2) Dhammavicaya-sambojjhaṅga (Enlightenment Factor of Investigation of States)
What Are We Actually Investigating?
According to the Buddha’s teachings, the investigation of states essentially refers to understanding wholesome and unwholesome states. By highlighting this fundamental aspect, the Buddha explains that the wisdom capable of clearly discerning and understanding these states is what constitutes the enlightenment factor of the Investigation of States (dhammavicaya-sambojjhaṅga).
It is essential to clearly understand what dhammavicaya-sambojjhaṅga (the enlightenment factor of investigation) truly means. Some people mistakenly believe that "critically thinking or analysing things, ideas, or worldly matters"—whether during meditation, before or after meditation, or even outside of meditation—constitutes the development of dhammavicaya. However, this is a misunderstanding. The true development of this enlightenment factor arises only when one investigates conditioned phenomena (saṅkhāra dhamma) and Nibbāna with wisdom. Without wise investigation into ultimate realities, such mental activity amounts to mere restlessness or worldly thinking. It does not lead to the genuine cultivation of dhammavicaya as an enlightenment factor, which requires focused and discerning insight into the nature of existence.
What Leads to the Arising of Dhammavicaya?
The key condition for the arising of dhammavicaya is wise attention (yoniso manasikāra). When one uses wisdom to distinctively know nāma-rūpa, as well as wholesome and unwholesome states, this very process leads to the arising of wisdom itself. The Buddha further explained that there are seven factors that contribute to the development of Dhammavicaya-Sambojjhaṅga:
Questioning:
This refers to the frequent and diligent inquiry into phenomena such as the aggregates (khandha), elements (dhātu), sense bases (āyatana), faculties (indriya), powers (bala), factors of enlightenment (bojjhaṅga), path factors (maggaṅga), meditative absorptions (jhānaṅga), tranquility (samatha), and insight meditation (vipassanā). The purpose of this inquiry is to deepen one’s understanding of their meaning to foster clarity and wisdom, and can support the development of the enlightenment factor of investigation. However, it must be balanced with the spiritual faculty of faith (saddhindriya).
Purification of Objects:
The commentary mentions that this refers to the purification of internal and external objects. For example, when the body becomes excessively dirty—such as when hair or nails are unkempt, or when it is smeared with sweat and impurities—the internal object becomes impure. Similarly, when one's clothes and lodgings are old, stained, foul-smelling, or untidy, the external object becomes impure. Internal purification involves practices such as cutting hair and nails, and bathing. External purification involves maintaining cleanliness, washing, and keeping one’s surroundings neat and orderly. When internal and external objects are impure, the mind (citta) and mental factors (cetasika) also become impure. This is likened to a dim flame produced by a dirty wick soaked in turbid oil. Conversely, when internal and external objects are purified, the mind and mental factors also become purified—like a bright flame produced by a clean wick soaked in pure oil.
Balancing of Faculties:
This refers to balancing the spiritual faculties—faith (saddhā), energy (vīriya), mindfulness (sati), concentration (samādhi), and wisdom (paññā)—so they work harmoniously together. For example, if the faculty of faith (saddhindriya) becomes too strong while the others remain weak, energy cannot perform its function of exertion, mindfulness cannot establish attention properly, concentration cannot maintain non-distraction, and wisdom cannot discern clearly.
When one faculty becomes overly dominant due to excessive focus or reflection on its nature, it should be moderated by deliberately shifting attention away from it. For instance, if energy (vīriyindriya) becomes too strong, it can disrupt faith’s ability to maintain resolution and prevent the other faculties from fulfilling their respective functions effectively. Balancing these faculties ensures that none overpowers the others, and allows them to function in harmony (read more here).
Avoiding Foolish Companions: Avoiding individuals who lack deep wisdom and are foolish, such as those who are not proficient in understanding classifications like aggregates (khandha), etc.
Associating with Wise Companions): Associating with individuals those who possess insight into the characteristics of nāma-rūpa, understands samatha and vipassanā, etc.
Reflection on Profound Knowledge): Reflecting on profound teachings and matters such as aggregates (khandha), and so on, with penetrating wisdom.
Firm Resolution: Developing a strong determination to investigate phenomena with wisdom—not indulging in baseless thoughts or random musings about the Dhamma that lead to doubt and scepticism.
(3) Vīriya-sambojjhaṅga (Enlightenment Factor of Effort)
The energy enlightenment factor (vīriyasambojjhaṅga) arises through the cultivation of eleven factors mentioned below:
Reflection on the Fear of Lower Realms:
In lower realms, such as hell, beings endure immense suffering due to unwholesome actions, such as being bound in fivefold chains or struck with sharp tools like spears and spikes. In animal realms, beings are captured in nets or traps like fish and turtles, while in ghost realms, beings suffer from hunger and thirst for thousands of years. In such states, it is impossible to arouse the energy enlightenment factor due to overwhelming suffering and lack of opportunity for spiritual practice. Reflecting on this reality, one may think: “This is indeed the time for exertion.” This type of contemplation on the fear of lower realms inspires diligence and gives rise to the energy enlightenment factor.
Reflection on the Benefits of the Path:
By reflecting that "A lazy person cannot attain the nine supramundane states (4 Path, 4 Fruition and Nibbāna); only through diligent effort can the benefits of energy be achieved," one sees the immense benefits of right effort, leading to the arising of the energy enlightenment factor (vīriyasambojjhaṅga).
Reflection on the Path to be Followed:
The Buddha emphasised: “The path traversed by all Buddhas, Paccekabuddhas, and great disciples must also be traversed by you. A lazy person cannot walk this path.” Reflecting that you are your own refuge and understanding that even the Buddha can only guide you to Nibbāna but cannot walk the Path for you, inspires determination. With this inspiration, one can diligently follow in their footsteps, giving rise to the energy enlightenment factor (vīriyasambojjhaṅga).
Respect for Alms Food:
Another way to inspire energy is by reflecting on the support provided by others. The commentary explains that those who offer alms food and other requisites do so not because they are obligated to you, but because they seek spiritual benefits for themselves (i.e. for the accumulation of wholesome kamma)—such as attaining Nibbāna, rebirth in blissful realms, or success in this and future lives. Even the Buddha permitted monks to use offerings not for personal comfort but with the expectation that they would practise diligently to attain liberation from saṃsāra. If one who depends on others' requisities becomes lazy, they dishonour the offerings given. True respect for alms food or any offerings is demonstrated through sincere effort and dedication to the practice of sīla and bhāvanā. Reflecting on this can motivate diligence and strengthen one’s resolve to practise wholeheartedly.
While this reflection may not always seem relevant outside a retreat or monastery setting, it becomes highly significant when you rely on others’ generosity, such as during a retreat or monastic life. In such situations, it is essential to reflect deeply on this responsibility and make a firm effort in your practice.
Reflection on the Greatness of Inheritance
The commentary mentions that one can cultivate enlightenment factor of effort by reflecting thus: “The Buddha's inheritance is indeed vast and precious—known as the seven noble treasures:
Saddhā (Faith or Confidence): Firm confidence in the Buddha, Dhamma, and Saṅgha, along with trust in the efficacy of the path.
Sīla (Virtue or Morality): Ethical conduct, such as refraining from killing, stealing, and lying.
Hiri (Moral Shame): A sense of shame toward engaging in unwholesome actions.
Ottappa (Moral Dread): A wholesome fear of the consequences of unwholesome actions.
Suta (Learning): Knowledge gained through listening to and studying the Dhamma.
Cāga (Generosity)
Paññā (Wisdom or Discernment): Insight into the true nature of reality, particularly understanding impermanence (anicca), unsatisfactoriness (dukkha), and non-self (anatta).
This inheritance cannot be obtained by a lazy person; only one with energetic effort can acquire it.”
Reflecting that a lazy person cannot inherit these noble treasures, and that only those who are diligent and energetic can attain them, inspires energy and strengthens one’s determination to strive with diligence.
Reflection on the Greatness of the Buddha:
Reflecting that: "Your Teacher is great indeed. At His conception in His mother’s womb, at His renunciation, at His enlightenment, at His turning of the Wheel of Dhamma, at His twin miracles, at His descent from Tāvatiṃsa heaven, at His relinquishment of life-formations, and even at His final passing away (parinibbāna), this ten-thousandfold world system trembled. Is it proper for you to be ordained in such a Teacher’s dispensation and live lazily?” Reflecting in this way on the greatness of the Teacher, energy arises.
Reflection on the Greatness of One’s Birth:
Reflecting further: “You are no longer of humble origins. You belong to an unbroken lineage of Mahāsammata kings, born into the royal family of the Ukkākara dynasty. You are the grandson of King Suddhodana and Queen Mahāmāyā, and the younger sibling of Rāhula Bhadda. Is it fitting for someone of your noble heritage, a descendant of such a Conqueror, to live lazily?” Such contemplation on the greatness of one’s birth inspires energy and determination. This reflection is especially significant for bhikkhus and bhikkhunis. Upon ordination, a monk or nun becomes a "descendant" of the Buddha, regarded as his son or daughter. Reflecting on this noble lineage and the privilege of being part of the Buddha’s lineage motivates one to strive with unwavering effort.
Reflection on the Greatness of Fellow Practitioners:
Further reflecting: “Sāriputta, Moggallāna, and the eighty great disciples realised supramundane Dhamma through energy and effort alone. Will you follow their path as a fellow practitioner, or will you fall short?” Contemplating the greatness of fellow practitioners (sabrahmacārimahattaṃ) in this way inspires energy and determination.
Although the chief disciples and the great disciples attained the Path and Fruition knowledge relatively easily and quickly in their final existence, significant effort was required to realise the higher attainments. These accomplishments were only possible because the great disciples had already fulfilled their perfections (pāramī) through arduous effort across one incalculable and 100,000 aeons. Reflecting on the immense effort they made, as well as their greatness, serves as a powerful motivation to strive diligently in one’s own practice.
Avoiding Lazy Individuals:
By avoiding lazy individuals who, like pythons, become sluggish and inert after feeding, and by associating with energetic and determined companions, energy can be cultivated.
Reflect further: If you yourself are such a person, are you not becoming your own enemy? Would you prefer to be your own friend or your own foe? Reflect deeply on this to inspire effort and resolve.
Associating with energetic individuals
Resolute determination
In the next part, the remaining four enlightenment factors: pīti, passadhi, samādhi and upekkhā will be covered.