7 Bojjanga- The seven damma that is needed for attainment

This is a translation of a damma sermon given by Most Venerable Na Uyane Ariyadamma Thero on the 7 Bojjanga.

Namo thassa bagawatho arahatho samma sambuddassa
Namo thassa bagawatho arahatho samma sambuddassa
Namo thassa bagawatho arahatho samma sambuddassa

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.

1. Venerable maha sanga, dear all people with faith, The section that was given above was extracted from the Maha satipattana sutta (Diga Nikaya) where Lord Samma sambudda preached for 30,000 bikkus whom were raised to Arahathood and opening 21 doors to Nibbana.

2. This section is in the Mahasatipattana sutta, Dammanupassana section, 4th part which is Bojjanga Vipassana

3. In the samatha vipassana meditations the knowledge on bojjanga is an very important part.

4. santaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘atthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti.

If sati sambojjanga is within me then knowing from intelect that sati sambojjanga is within me.

5. asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti.

If sati sambojjanga is not within me then knowing from intelect that sati sambojjanga is not within me.

6. yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti

Knowing from intellect that if some method is there that the non arose sati sambojjanga will arise, knowing that method from wisdom.

7. yathā ca uppannassa satisambojjhaṅgassa bhāvanāya pāripūrī hoti tañca pajānāti

By adopting a practice that the already arose sati sambojjanga will become complete then knowing from wisdom that  practice.
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8. That is the short meaning of the verses in the sutta.

9. You may have already often heard the meaning of the word Bojjanga.

10. "Bodiya bodissara ca anga bojjanga". There are 2 meaning given here for the word "Bodiya".  The word used as Bodiya refers to the 4 knowledges of paths(sothapanna magga path, sakadagami magga path, anagami magga path and arahath magga path). These 4 are named as Bodi. (The male form is bodi and female form in pali is Bodiya).

The word "Bodissa" refers to the Lord Samma Sambudda himself. "Anga" means parts.  Lord samma sambuddha's parts (for realisation of truth) is named as bojjanga.

11.  Because of beings parts of the 4 paths its called bojjanga. Due to being parts of the enlightenment of samma sambudda it is also called bojjanga and these two meanings are given.

12. You may have heard that there are 5 meanings to the word Bodi.
- the 4 magga gnana or knowledge of the 4 paths are named as Bodi.
- the 4 pala gnana or knowledge of the 4 fruitions are also known as Bodi.
- the knowledge of the samma sambudda also is known as Bodi
- Nibbana also is known as Bodi
- Samma sambudda is also known as Bodi

13. Earlier it was only referred to 2 meanings out of the 5.  The helpful parts to the 4 knowledges of the path is called bojjanga. The helpful parts for the enlightenment of the samma sambudda is called bojjanga.
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14. There are 7 bojjangas. And those are
-sati
-damma vicaya
-viriya
-piti
-passaddi
-samadi
-upekka.
These 7 are objects for vipassana.

15. Initially stated sutta verse gives how you should  make it an object to vipassana. The verse given only refers tp only the firat one out of seven.

16. Due to Sati (mindfulness) being part for the 4 path knowledges it is refers to as bojjanga. Due to Sati being part for the realisation of enlightenment of samma sambudda it is called bojjanga.

17. Damma vicaya means pragna or wisdom. Due to pragna being part for the 4 path knowledges it is refers to as bojjanga.Due to Pragna being part for the realisation of enlightenment of samma sambudda it is called bojjanga.

18. Viriya means effort. Due to effort being part for the 4 path knowledges it is refers to as bojjanga.Due to Effort being part for the realisation of enlightenment of samma sambudda it is called bojjanga.

19. Preeti means joy(the 5 fold joy from damma practice). Due to joy being part for the 4 path knowledges it is refers to as bojjanga.Due to Joy being part for the realisation of enlightenment of samma sambudda it is called bojjanga.

20. Passaddi means weightlessness (of mind and thoughts). Due to passaddi being part for the 4 path knowledges it is refers to as bojjanga.Due to Passaddi being part for the realisation of enlightenment of samma sambudda it is called bojjanga.

21. Samadi means one pointedness of the mind. Due to samadi being part for the 4 path knowledges it is refers to as bojjanga.Due to samadi being part for the realisation of enlightenment of samma sambudda it is called bojjanga.

22. In here upekka means the tatra majjattata in caitasika or being centeredness or non aligned to those whom a person likes and to those whom he dislikes. Due to non aligned being part for the 4 path knowledges it is refers to as bojjanga.Due to non aligned being part for the realisation of enlightenment of samma sambudda it is called bojjanga.

23. These 7 bojjangas arise in the 4 magga gnana (knowledge on 4 paths) and 4 pala gnana (knowledge on 4 fruits) together and without any remaining.

24. In the pre-path practice  and in pre-path kusala minds these bojjanga arises in varying levels.

25. Bojjanga specially develops in meditation. In other kusala actions also bojjanga develops. But these bojjangas specially develops in meditation. That is because meditation is an mental activity. As you know the meditation is a mental kusala (skilfull)act.  And this mental kusala kamma is directly focussed on to going towards jana, magga and fruition samadi. These are called "uttariya manussa damma" or higher states of existence which surpasses the human realm. Meditation is performed to reach hugher states of existence or to get out of existence.
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26. There are 5 benefits of meditation which you will get to know in the time to come.

27. Samata meditation has 5 main benefits. Those are
- samata meditation act as the base for vipassana meditation
- for pleasure and joyful happiness in the time of practicing samata meditation
- act as the basis for higher jana
- act as the base for Niroda samapatti or cessation of mind and thoughts
- act as the base for birth in Brahma worlds.
Those are the main 5 benefits.

28. The Buddhists develops or practices samata meditation to act as a basis for vipassana.  But this also has other 4 benefits as well eventhough buddhists does not expect those other benefits. In fact samata practice will definitely gives joy and pleasure when practicing, it will help to get janas also, if the practitioner becomes and anagami or arahat samata will help to attain niroda samapatti definitely and if the practitioner does not attain arahathood then he will definitely be born in brahma worlds.

29. So the samata practice that gives the 5 benefits and the vipassana practice that is directly aimed at magga and pala samadi or attainment of path and fruits., and when developing such samata and vipassana these 7 bojjangas will also definitely develop.

30. Therefor to develop these 7 bojjangas we need to develop 56 points of damma. Those 56 are also need to be stated here at least in summarised form.

31. Now we will consider how to understand whether the sati sambojjanga exist or not within our own mind. Now we know that when samata is being done vipassana is not practiced. At some time when samata meditation is hightened, then we turn into vipassana.
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32. After turning to vipassana, then nama damma or minds and thoughts should be analyased in doing vipassana and in that vipassana practice the bojjanga damma can be clearly visible.

33.  Even now after you get out of meditation you can determine whether bojjanga damma existed or not.

34. That means after the meditation at the end of meditation you can see whether bojjanga existed or not. This is also a vipassana.

35. Now if you consider samata practice, and you has been very maintained the meditation object clearly in your mind, you have been in perfect mindfulness, or has been very mindful of inhale and exhale and at the end of meditation you consider and see that at those early moments sati sambojjanga perfectly existed in my mind.

36. Then within the time of meditation you forget about being mindful, you forget about being concious about breathing, and mind become unfocussed, then in this case you comtemplate at the end of the meditation that my mindfulnes of sati was lost, forgotten during this meditation posture. In here you have
"asantaṃ vā ajjhattaṃ satisambojjhaṅgaṃ ‘natthi me ajjhattaṃ satisambojjhaṅgo’ti pajānāti".
In here you understand that there was no sati sambojjanga in me.

37. "Yathā ca anuppannassa satisambojjhaṅgassa uppādo hoti tañca pajānāti" this is also a very important place. For the arousal of sati sambojjanga that has not arose and for the completion of sati sambojjanga that has already arose, there are 4 reasons or 4 causes. This is the importance of knowing this verse.

Further there are 3 skills that you should have.
-Apaya kusala: this means the knowledge of decline or losing or decreasing
-Aaya kusala: this means the knowledge of growth or winning or increase
-Upaya kusala: this is also known as taanuppatti kusala or while knowing about how decline and growth occur and then and there practicing to avoid decline and practicing the methods of growth.

38. Therefore all the above 3 skills are fulfilled in this instance for the damma practitioner.
- if the damma practitioner knows how sati is declining in his mind and knowing the causes for decline of sati, such knowledges comes under the Apaya kusala or skilful in declining knowledge
- if the practitioner knows how sati sambojjanga is arising, such knowledge is called Aaya kusala or skilful in developing knowledge
- then there is knowledge or skill on the process of getting away from decline and getting into development and this is called taanuppattika gnana or knowldge of the moment on then and there basis. This knowledge arises on such and such specific moments on what to avoid and what to do. This is the thing called Upaya kusala.

39. Now we will consider the 4 methods on how to practice without declining sati and how to develop sati.

"Atti bikkawe sati sambojjangattaaneeya damma tatra yoniso manasikara bahuleekaaro ayamahaaro anuppannassa sati sambonjangassa uppadaaya uppanassawa sati sambojjangassa bawanaaya paaripuriyaa sanwattati"

Bikkus there are causes for arising of sati sambojjanga. If you apply right contemplation on these causes then that will give rise to or that will give effect to or that will become food for
-the arising of sati sambojjanga that has not arose and
-also will give effect for completion of sati sambojjanga from practicing meditation.

40. Then for those details  the atta katha (commentaries to tipitaka) gives following explantions.
- sati sampajangnan
- muttassati puggala parivajjanataa
- upattita sati puggala sewanataa
- tadadimuktataa
Those are the four.

The sati and wisdom or sati sampajangya becomes a food or becomes a cause and  helps the practitioner to arouse the unarose sati and completion of the already arose sati.

"Muttassati puggala parivajjanataa" means avoiding the association of persons who does not have sati or avoiding following such unmindful persons.

"upattita sati puggala sewanataa" means associating and following kalyana mittas or noble ones who is mindful and wise on every posture and every act he performs, which give effect to arising of the sati sambojjanga that has not arose and dwvelopment of sati sambojjanga that has already arose.

"tadadimuktataa" this means that having a very strong and firm determination as to that I will be mindful of all postures and all acts

41.  Now we will see, that when we are developing sati sambojjanga, sati sampajanya also should be developed. What is this sati sampajanya? Now we all know that in satipattana sutta 7 points are shown. Those are
# abhikkante paṭikkante sampajānakārī hoti - being mindful of every step forward and being mindful of every step when coming back
#ālokite vilokite sampajānakārī hoti- being mindful of of every time you look at front, being mindful of every moment of looking or turning back.
#samiñjite pasārite sampajānakārī hoti- when folding or extending arms being mindful of all such acts
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#saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti- if its a bikku when each part of the robe is worn being mindful of each moment, when bowl is being taken and when the bowl is being used by such bikku etc being minddful of each of those acts and if its a lay person then when wearing cloths and when taking plates etc to get food then being mindful then and there. Then being mindful when receiving food and drinks and when eating and drinking and being mimdful when washing face etc in all acts having sati
#uccārapassāvakamme sampajānakārī hoti- when facating and urinating being mindful of such  acts, even at spitting maintaining mindfulnesa
#gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti- walking, standing, sitting, lying  , being awake, talking, and in being silent,  in all such acts being mindful in all the large or small or tiniest of acts

In all the above stated 7 situations, if we are properly exert mindfulness then in all those moments wisdom will definitely be there as well.

42. And that the sati or mindfulness with wisdom that goes hand in hand is called sati-sampajanya. When you develop that sati sampajanya, definitely the non arosed sati sambojjanga develops as a result.

Then the sati sabbonjanga that did not arose arises, and the sati sabbojjanga  that already arose will develop.
That is the first point.

43. The second point is not taking heed from those persons who are not mindful. This means such persons cannot remember what they said, what they did,what they kept, where they kept and cannot remember whether they took food, whether they had a bath, and cannot remember anything. Why is that? Because they are always with a scatterred mind. They do not have the nature of developing sati or mindfulness.
These people are called "Batta nikkitta kaka sadise puggala". Now you can observe that the crows, they take food to their mouth and hide it somewhere like in tree barks, in the coconut leaves, inside the roof tiles, inside the garbage etc they hide such food. They cannot remember where they kept the food and they go back again to search for new food. The already hidden food then are eaten by other animals. Likewise there are persons who does not have any memory or contemplation on what they did or said. So it is needed to avoid and keep away from taking heed and taking precedence from such unforgetful persons.

44. Upattitassati puggala sevanata. There are good persons who practices or behaves with sati sampajanya. They are mindful of every act they are doing. Meeting, speaking with them  such noble persons, and following them and associating them is a food or a cause for sati sambojjanga.

45. Tadadimuktata: This is the fourth point, which means that creating a strong determination to be mindful in all my acts. 

When practicing these four then mindfulness will arise, and the arose sati sambojjanga will develop or will grow.

46. Thereafter the words "bawanaya paripuri" means until the attainment of Arahathood, that the sati will develop. 

47. The second point is Damma vicaya sambojjanga. That is if the damma vicaya sambojjanga is within me, that such is within me is being known by intellect, and if such is not within me , then knowing that damma vicaya sambojjanga is not with me. Next is that if there is a way that damma vicaya sambojjanga arises, then seeing the way of arising of damma vicaya from intellect or knowledge.

48  Further knowing that if there is a method of developing damma vicaya sambojjanga until the attainment of the path and fruits or magga and pala, then knowing such method. 

This way knowing about the damma vicaya sambojjanga. In damma vicaya sambojjanga also there is the 3 skills that was discussed before. Those are,

- āya kaushalya- knowledge of growth or development or increase.

This means the practitioner should know how damma vicaya sambojjanga will increase or develop amd what method to adopt to develop

- apāya kaushalya - knowledge of decline or decrease

This means the practitioner should know how damma vicaya sambojjanga will decline and from what methods, what practices and what causes to that damma vicaya sambojjanga will decline.

- upāya kaushalya - knowledge of decline or decrease.

This means with the knowledge of declining and growth of damma vicaya sambojjanga , applying his self then and there as and when it comes for action and non action, and knowledge of not doing what leads to decline and doing what is to be done for growth is upāya kaushalya .

This is also possible

It is possible to give up hurting when the world is full of people who hurt others

It is possible be friendly with the whole world when the whole world is full of people with anger

It is possible to feel calm when the whole world is very busy

It is possible to give up taking other beings lives when the whole world is full of people who takes the lives of other beings

It is possible to not take what is not yours when the whole world is stealing from others

It is possible to protect your self from wrong sexual conduct when the whole world is sexually misconducting

It is possible to tell the truth and speak the truth and speak only believable words when the all others are speaking lies

It is possible to not take any intoxicants when all others are taking them

It is possible to do good things when all others are doing bad things

It is possible to calm your mind when all others are busy with jumping from one thought to next

It is possible to clean your mind when all others are dirtying their minds

It is possible to give up everything when all others are accumulating everything

It is possible to help others when all others are only helping themselves

This is possible

The possibilities for mankind have been endless. As we can see now the possibilities are increasing every day. But with all those possibilities we have forgotten some basic things about life it self. For example our life had become so hectic that we have completely forgotten that we are growing old. We have completely forgotten any moment our death is a possibility. And we go through life as if we will never die. Its so absurd that our life has become so busy. With increased amount of money we should have been more and more content. And by that we should have been more and more happy. But the opposite  had been happening now. The more you have the more you not content. And with non-content more unhappiness. Sorry state this is.

Bit here there is a formula given for life. Be more content with what you have now and be happy with what you have now. Don't ten to be content And happy in future. But be content And happy now. Today this moment.

Be happy and content with your life now and every moment here onwards. I am not stating not to try to earn more. You should try to earn. But be happy and content this moment. Because you may have to give up every thing in the next moment if you die. So its ok you try and earn and set the stage to earn more. But don't make it your sole objective.Your sole objective should be what ever i have or have not i am happy now. I am happy in this moment. I live my life to the fullest of happiness in my mind now and not when i have one million or ten million.

Advice of all buddhas - Sabba paapassa akaranan

Do not do all evil
Do good
Clean your mind
This is the advice of all buddas

This all though taken literally this shows the body of damma in it mainly it explains the eight fold path that lead to cessation of suffering(dukka niroda gamini patipada).

The first sentence SABBA PAPASSA AKARANAN do not do wrong refers to the sila or in other words samma waca right words,samma kammanta right actions and samma aajiva right livelihood.

KUSALASSA UPASAMPADA Do good (though the correct translation should be create skills)refers to the samadi skanda of the path which are samma wayama right effort, samma sati right mindfulness and samma samadi right concentration.

And the third line of the verse SACITTA PARIYODAPANAN or clean your mind refers to the pragna skanda of the path or in other words samma ditti right view and samma sankappa right concepts.

When I was walking yesterday i was contemplating on this and not only desire does not arise when contemplating but you get the understanding that this is the path.

Further i was thinking the path is eight fold yes but at this given moment what should be my practice since my sila is protected and being mindful then in this moment what should be my practice. Then i was contemplating on dukka. What is dukka? Form is not dukka but grasping of form is dukka. Feeling is not dukka but grasping of feeling is dukka. Perception is not dukka but grasping of perception is dukka. Sankara or intention is not dukka but grasping of intention is dukka. Conciousness is not dukka but grasping of Conciousness is dukka.

This is because if form is dukka then arahats are also in dukka. Because until the death arahats also have form feeling perception intention and Conciousness. But the arahats does not have the grasping. Therefore no dukka for arahats.

So if your sila is protected what should be the path or what should be the practice at this moment. It should be to identify form as form and its impermanence. If we can be mindful of impermenence of form we will not be attached. Since form is impermenence nothing will be there to be attached. So we will be detached. If detached then no grasping. If no grasping then that's the cessation of dukka if that's the cessation then that is the path. What is the path?

Being mindful of impermenence of form
Being mindful of the impermenence of feeling
Being mindful of the impermenence of perception
Being mindful of the impermenence of intention
Being mindful of the impermenence of Conciousness

That is how you clean your mind. Being mindful of impermenence.

SABBA SANKARA ANICCATI
YADA PANGNAYA PASSATI
ATA NIBBINDATI DUKKE
ESA MAGGO VISUDDIYA
Meaning
If a person sees from wisdom that all that arises are impermenent this is the path to be completely cleansed{to cessation of dukka.}.

Budusaranai

What is kama

Sankappa raago purisassa kamo
Nethe kamayani chitrani loke

Sankappa raago purisassa kamo
Tittanthu chitrani thathewa loke
Atheththa deeraa vinayanthi chandan

This is the pali verse given in the kama nidana sutta in anguttara nikaya 3(as per my memory)

This states that kama means the conceptual liking that is in the mind of a person
And there is no kama in the varietyfilled world

Ans kama means the liking that exist in the mind and the effortful wise persons will distroy or stop the liking which is in the mind.

In the sutta lord budda explains that a desciple should know the pleasure of kama(assaada) and should know the bad effects resulting from kama(aadeenawa) and should also know how to get away or free from kama (nissaranaya).

And with regard to pleasure of kama lord budda explains that the pleasure is if you see a young beautiful girl at that moment of seeing a person get a pleasent feeling that is the pleasure. Then about the bad effects are given as many for example like that girl growing old and then dying then the corpse getting decayed all these are adeenawa. Then getting freed from kama is eliminating the liking.

So to eliminate the liking one needs to be mindful at the time of arising of the desire. And at that moment such person should see the aswada adeenawa and nissarana at that moment. In another sutta lord budda says that if one is mindful he is detached. Then if a person is not mindful such person will be attached.

Meditation - Bawana

When we hear the word meditation we get an idea that we need to sit in a specific posture and try to concentrate on a meditation object like breathing. This is just only part of the whole practicem of bawana. And Bawana consist of two parts samatha and vipassana(Meaning calm and insight). And both of these can be practiced through out the whole day in your day. Now if for example if we consider samath, my practice of samatha in my daya to day activities specially walking and cleaning I keep on repeating a word like impermenence. So that my mind will scatter with all the thoughts that arise. So when I walk I repeat the word "impermanence" with every step I keep.

If you take vipassana  when walking I normally think of the 4 dathu (Patavi apo thejo vayo or hardness, fluidity, heat and air). And conside all that i see, hear, taste, smell, touch and think as they are all made out of these four elements.

The four padanas or great trying

As per anguttara nikaya section 4 there are 4 padana or greatest trying

1. Pahana padana i.e. Trying to eliminate defilements that had arose
2. Sanwara padana. Trying to protect the mind from new defilements arising
3. Bawana padana. Trying to generate new skills of doing good
4. Anurakkana padana trying to protect and increase the skills that had already arose