Sati which means mindfulness or awareness is a significant concept in Buddhist teaching and it is considered as the seventh factor of the noble eightfold path. It takes a prominent place in Buddhist meditation as well. Four foundations of mindfulness (satipattāna) have been taught as the basis of the Mindfulness.
One can be mindful of any action at any time. If the point of mindfulness is right it is good to develop it and if the point of mindfulness is bad it is good to abandon it.
“Saragan va cittan saragan cittanti pajanati, sadosan va cittan sadosam cittan’ti pajanati, samohan va cittan samohan cittan’ti paanati”
One has to see the passion in the mind as passion, anger as anger, and delusion as delusion. Passion, anger, and delusion are unwholesome roots, then one has to have careful reflect on consequences of these thoughts in the mind. Then he concludes these thoughts exactly bring temporary pleasure with unhappiness and remorse at the end.
Mindfulness is classified into two; Sammā sati (right mindfulness) and Micchā sati (Wrong Mindfulness) that to be discussed in the field of practising mindfulness. Only right mindfulness is prescribed in Buddhist teaching since it is based on wholesome. Right mindfulness brings advantages to oneself and to the others while wrong mindfulness gaining wrong concentration, suffering, and disadvantages which are harmful to one and to others.
The Buddhist Approach to Practicing Mindfulness
Practicing mindfulness or being awaken is a major concept in Buddhist teaching. According to Buddhist viewpoint mind is the major, master, superior, therefore mind determines to bring happy or unhappy to one’s life. According to Buddhist interpretation, every deed has resulted. Good deeds generate good results while bad deeds generate bad results.
Manopubbaŋgamā dhammā - manoseţţhā manomayā
Manasā ce paduţţhena - bhāsati vā karoti vā
Tato naŋ dukkhamanveti- cakkaŋ'va vahato padaŋ.
Manasā ce paduţţhena - bhāsati vā karoti vā
Tato naŋ dukkhamanveti- cakkaŋ'va vahato padaŋ.
The mind is the forerunner of (all evil) states. The mind is chief; mind-made are they. If one speaks or acts with wicked mind, because of that, suffering follows one, even as the wheel follows the hoof of the draught-ox
Manopubbaŋgamā dhammā - manoseţţhā manomayā
Manasā ce pasannena - bhāsati vā karoti vā
Tato naŋsukkhamanveti - chāyā’va anapāini.
Manasā ce pasannena - bhāsati vā karoti vā
Tato naŋsukkhamanveti - chāyā’va anapāini.
The mind is the forerunner of (all good) states. The mind is chief; mind-made are they. If one speaks or acts with pure mind, because of that, happiness follows one, even as one's shadow that never leaves.
When Buddhism defines the concept of Kamma, it says the volition is the criteria to count the reaction of the deed. As long as one does not have volition which arises from the mind to do something it does not bring good or bad results.
“Cetanahan bhikkave kamman vadami cetaitva kamman karoti kayena vacaya manasa”
All beings like to experience happiness and dislike to experience the suffering of unhappiness.
If good actions bring happiness, good is to be cultivated and if bad actions bring unhappy, bad deeds to be abandoned. This is the Buddhist ethical point everyone has to cultivate. Then, what is the process we have to follow to gain happiness in our life?
Yes, it has three steps.
1. Abandon evil and practice wholesome
2. Understand nature of the mind
3. Cultivate mindfulness and achieve the happiness
Abandon evil and practice wholesome
Buddhism introduces virtues or precepts in order to abandon evil and it directs the follower to be better by actions, words, and mind. The life of such a person is not harmful to anyone in the society.
Understand nature of the mind
When someone hurts another by body or words, he has to make his mind impure with anger and misleads himself.
On the other hand when people’s mind is polluted by greed they commit bad actions to achieve or consume what they like. Sometimes they fight and compete with others with evil minds.
All these unethical and evil actions come in to practice for a wrong way of looking at the world and it is known as “Delusion”. This delusion is also a bad mental state since it misleads the mind by covering the right.
Pare ca na vijānanti - mayamettha yamāmase
Ye ca tattha vijānanti - tato sammanti medhaga
The others know not that in this quarrel we die; those of them who realize it, have their quarrels calmed thereby.
We fight for things with greed, anger, and delusion for not knowing the reality of the life. Once we realize we do not live long, start to see the uselessness of being greedy, angry, and ignorant. But our mind is used to associate with greed, anger, and delusion for a long time and it is difficult to tame.
Sududdasaŋ sunipunaŋ - yatthakāmanipātinaŋ
Cittaŋ rakkhetha medhāvī - cittaŋ guttaŋ sukhāvahaŋ
The mind is very hard to perceive, extremely subtle, flits wherever it listeth. Let the wise person guard it; a guarded mind is conducive to happiness.
Understand this nature of mind is helpful to develop wisdom by overcoming defilements or cankers. Then, what is the method of developing wisdom and overcome cankers in the mind? The answer is mindfulness.
Cultivate mindfulness and achieve the happiness
Cittassa damatho sadhu - cittaŋ dantaŋ sukhāvahaŋ
To control the mind is good. A controlled mind is conducive to happiness.
What is Mindfulness?
Mindfulness is being aware of doing something. But Buddhist interpretation is special because someone can be mindful of wrong actions. For example; to shoot an animal one has to be aware to get the aim, this is not considered as right mindfulness in Buddhism since it harms to others. Therefore, Buddhism names it as “Miccha sati” which means wrong mindfulness. According to Buddhist perspective mindfulness is a broader concept which can be practised in many methods. Buddhism defines Mindfulness in Satipatthāna sutta (four foundations of mindfulness) of DN as follows;
Katamā ca, bhikkhave, sammā-sati? Idha, bhikkhave, bhikkhu kāye kāyānupassi viharati…vedanāsu… chitte… dhammesu…ātapi sampajano satimā, vineyya loke abhijjhā-domanassaŋ[8]
What, monks, is right mindfulness? Here, a monk dwells ardently, with constant thorough understanding and right awareness, observing the body in the body (body as body - 'as it is')… feelings as they are…mind as it is… dhamma as it is… having removed craving and aversion towards this world.
According to Mahācattarisaka sutta of MN, mindfulness has been analysed thus;
"One should be mindful to abandon the wrong view, to enter and remain in right view: This is person's right mindfulness...
"One should be mindful to abandon wrong resolve, to enter and remain in right resolve: This is person's right mindfulness...
"One should be mindful to abandon wrong speech, to enter and remain in right speech: This is person's right mindfulness...
"One should be mindful to abandon wrong action, to enter and remain in right action: This is person's right mindfulness...
"One should be mindful to abandon wrong livelihood, to enter and remain in right livelihood: This is person's right mindfulness"
It is clear that Buddhism introduces mindfulness as a technic which abandons evil and cultivates wholesome and wisdom to see phenomena as they are. Always Buddhist mindfulness refers to right mindfulness. To maintain this mindfulness Mahasatipatthana sutta instructs to be mindful of the process, nature, and composition of the body to realize body as it is. In the same manner process of feelings, mind, Dhamma has to be reflected mindfully. According to Mahacattarika sutta, one has to be mindful to cognize right from wrong. Thus the main objective of Buddhist mindfulness is eradicating cankers and cultivates wholesome thoughts by realizing nature of everything as it is.
The way of Being mindful according to the teaching of Baddekaratta sutta
Normally, beings worry about the past and dreaming about the future by forgetting the present. Thus, they have given up the most important part of the life. Actually, this naturally leads to the un-peaceful state of both the mind and body.
Atītaṃ nanvāgameyya - Nappaţikańkhe anāgataṃ
Yadatītaṃ pahinaṃ taṃ - Appattañca anāgataṃ
Do not cling to the past, do not make expectations for future. Because past has gone and future is yet to come.
Paccuppannañca yo dhammaṃ - Tattha tattha vipassatī
Asańhiraṃ asańkuppaṃ - Taṃ vidvā manubruhaye
Be mindful and aware of the present experiences with the wisdom by realizing clearly as they really are.
The disciple, who lives in the present moment mindfully for whole day and night is introduced as “Baddekaratta” (the person who became fortune in one night) by the Lord Buddha.
Being worry about the past breaks the peace in the mind since we are not able to change the past. In the same way, dreaming about the future is also coreless since we cannot assure about our future. On the other hand, if we are not able to fulfil our expectations as we expected, we worry about that very much. We can change only the present since it is with us now. If we live in this moment in a proper way that is the only one method that we can be happy and make our mind peaceful. In this sense being only in the present is fruitful.
Satipatthana Sutta as the basis of mindfulness
As earlier explanation one can be mindful in any action he is doing in his day to day life and following the teaching of practice mindfulness come in satipatthana sutta of DN. According to the teaching of the sutta, one has to develop sati as follows; as a matter of fact, these are based on foundations of mindfulness such as kāyānupassana, Vedanānupassanā, Cittānupassanā, and Dhammānupassanā.
1. Idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaŋ. - How do the monks remain sati? The monks in this dispensation are contemplating body in the body.
2.Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaŋ. - Contemplating feeling in the feeling.
3. Citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaŋ. – contemplating mind in the mind.
4.Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaŋ. Contemplating mind objects in the mind objects; should eradicate abhijja (covetousness) and domanassa (painful mental feeling) in the world.
How does the bhikkhu contemplate the body in the body?
The Bhikkhu is contemplating the body in the body.
The contemplation of the body is divided into 6 items:-
Ānāpāna: To observe inhaling and exhaling.
Iriyāpatha: To observe four postures that are standing, walking, sitting and lying.
Sampajañña pabbha: on the other hand we can see another way of keeping mindfulness in sati sutta as follows; it is called
Puna ca paraŋ bhikkhave bhikkhu abhikkante paţikkante sampajānakārī hoti.
The monk becomes mindful when he steps forward and steps backward.
ālokite vilokite sampajānakārī hoti.
The monk becomes mindful when he is looking left and right
Sammiñjite pasārite sampajānakārī hoti.
The monk becomes mindful when he is folding and stretching
Saŋghāţipattacīvaradhārane sampajānakārī hoti.
The monk becomes mindful when he is wearing the outer robe and robes as well as taking alms-bowl
Asite pīte khāyite sāyite sampajānakārī hoti.
The monk becomes mindful when he is eating, drinking and tasting
Uccārapassāvakamme sampajānakārī hoti.
The monk becomes mindful when he is defecating and urinating
Gate ţhite nisinne sutte jāgarite bhāsite tunhībhāve sampajānakārī hoti.
The monk becomes mindful when he is walking, standing, sitting, sleeping, waking up, talking and being still.
Patikūlamanasikāra: To contemplate 32 body parts such as hairs,
body hairs, nails, teeth, skin, flesh etc.
Dhātumanasikāra: To observe four elements. Solidity, water, fire, air
Navasīvathika: To contemplate 9 forms of corpses.
How does bhikkhu contemplate the sensation in the sensation?
The bhikkhu in this religion, is contemplating the feelings in feelings internally, contemplating the feeling in the feelings externally, contemplating the feelings in the feelings both internally and externally, or contemplating the thing passing away in the feelings, contemplating the thing arising and passing away in the feelings; the bhikkhu in this religion, is mindful of sensation, “This is merely feeling exists” just for knowing, both there is nothing staying in the sensation and there is nothing to be based on assumed identity. This is the contemplation of sensation.
How does bhikkhu contemplate the mind in the mind?
The bhikkhu in this religion, is contemplating the mind in the mind internally, contemplating the mind in the mind externally, or contemplating the thing arising in the mind, contemplating the thing passing away in the mind, contemplating the thing both arising and passing away in the mind; or the bhikkhu is mindful of the mind, “This is merely the mind exists” just for knowing, just for recollecting; both there is nothing staying in the mind and there is nothing to be based on assumed identity. This is the contemplation of the mind.
How does the bhikkhu contemplate the Dhamma in the Dhamma?
The bhikkhu in this dispensation, is contemplating the Dhamma in the Dhamma internally, contemplating the Dhamma in the Dhamma externally, or contemplating the thing arising in the Dhamma, contemplating the thing passing away in the Dhamma, contemplating the thing both arising and passing away in the Dhamma; or the bhikkhu is mindful of the Dhamma “This is merely the Dhamma exists” just for knowing, just for recollecting; both there is nothing staying in the Dhamma and there is nothing to be based on assumed identity. This is the contemplation of the Dhamma.
Mindfulness is one of moral faculties (pancindriyāni). Satindriya: It is sensibility to recollect and to repeat what was done and spoken. Its duty is to control the mind to stay with what being done.
According to the Bojhanga sanyutta there are two types of Sati
1. mindfulness as to one’s own personal conditions (ajjhattam dhammesu sati)
2. mindfulness as to external conditions (bahiddha dhammesu sati)
Mindfulness is one of seven factors of enlightenment (sattabojjhanga)
The first factor of sattabojhanga is Sati (Mindfulness)
Sati sambojjaŋgo kho kassapa mayā sammadakkhāto bhāvito bahulikato abhiññāya sambodhāya nibbānāya saŋvattati
Kassapa I have expounded, practiced, and well cultivated this sati factor of enlightenment which leads to the knowledge, understanding, realization
According to the Vibhangappakarana of Abhidhamma pithaka, it expounds factor of mindfulness in two ways as follows;
Sutta analysis about sati – the monk in this dispensation reminds mindfully again and again what he did a long time ago. This is known as sati sambojjhaŋga
Abhidhamm analysis about sati – reflection on supernatural mental states (jhana) is known as the factor of mindfulness
The connection between Mindfulness and Meditation
No one can do an action productively without mindfulness. Therefore mindfulness is a very important aspect to do something without errors. In our day-to-day life we concentrate our mind to do various activities. Is that the mindfulness we are talking in the meditation? If a meditator cannot comprehend the concept of mindfulness properly, he goes wrong and consequently he loses morality. Alagaddupama sutta of majjima nikaya explains “Duggahītattā bhikkhave alagaddassa, evameva kho bhikkhave idhekacce moghapurisā dhammaŋ pariyāpunanti” In other words if someone does not catch a serpent properly, it stings the person, likewise, he who misinterprets the doctrine is in danger. So it is good to seek the proper way of mindfulness.
Being mindful of a foundation of mindfulness and develop one-pointedness or concentration can be called meditation. But if one concentrates his mind on a wrong point, can we call that meditation?
Just because, mindfulness and concentration are developed in the mind, it is not known as meditation. It is true that meditation is based on mindfulness and concentration, but ultimately the outcome must be fruitful for oneself and for others and it must bring righteousness into the mind. For instance, if someone wants to make a powerful gun, necessarily he needs to concentrate his mind on the methodology. But this concentration cannot be called right concentration (sammā samādhi) since the basis of the concentration is not representing the righteous way as this methodology is based on unrighteousness.
Furthermore, above example doesn’t bring a meritorious output since it is based on cankers. On the other hand, the gun is harmful to others, and it is not a way of achieving spiritual happiness and gives only suffering. But, if someone concentrates their mind on loving kindness, the basis of that is wholesome and it brings a righteous outcome. At the same time, it is able to bring a spiritual happiness as well.
Thus, if mindfulness can bring the spiritual happiness, it leads to meditation. If one develops this mindfulness then only one can meditate properly and achieve goals. If mindfulness is based on meritorious thoughts it generates wholesome concentration and it gives a sense of the meditation. “Being mindful of meritorious thoughts is Meditation”.
Conclusion
Mindfulness is being aware of doing something. But Buddhist interpretation is special because someone can be mindful of wrong actions. For example; to shoot an animal one has to be aware to get the aim, this is not considered as right mindfulness in Buddhism since it harms to others. Therefore, Buddhism names it as “Miccha sati” which means wrong mindfulness. According to Buddhist perspective, mindfulness is a broader concept which can be practised in many methods.
One has to be rational whenever the take steps to become a success because wrong way followers cannot satisfy with their deeds, sometimes they suffer and remorse very much at the end of their lives. Even though they are rich in wealth but they are not rich mentally. Sometimes those who are poor by wealth can be rich by mentally and they live happily.
Phandanaŋ capalaŋ cittaŋ - durakkhaŋ dunnivārayaŋ
Ujuŋ karoti medhāvī - usukāro'va tejanaŋ.
Thus, practising mindfulness brings happiness well-being to the person.
Bibliography
• Diga Nikaya, Vol.ii. Colombo, Sri Lanka: BJTS. 2500.
• Diga Nikaya, Vol.iii. Colombo, Sri Lanka: BJTS. 2500.
• Majima nikaya. Vol. ii, Colombo, Sri Lanka: BJTS. 2500.
• Majima nikaya. Vol. iii, Colombo, Sri Lanka: BJTS. 2500.
• Vibhangappakarana. Colombo, Sri Lanka: BJTS. 2500.
• Narada. Ven. The Dhammapada. Colombo: BCC. 1993
• Nyanaponika, Thera.. The Heart of Buddhist Meditation. Kandy: BPS, Sri Lanka 1976.
• Chandawimala Rerukane. Vidarshana Bhavana Method. Colombo: BCC. Sri Lanka. 1996
By
Ven. Sumiththa T.
Sri Lankan Buddhist Cultural Centre - Hong Kong
3F, 27 Sheung Heung Road, To Kwa Wan,
Kowloon, Hong Kong
3F, 27 Sheung Heung Road, To Kwa Wan,
Kowloon, Hong Kong
sumi.sumiththa@gmail.com
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