RIGHT MINDFULNESS

SAMMÃ SATI

SAMÃDHIKKHANDA
- SAMMÃ VÃYÃMA (VIRIYA)
- SAMMÃSATI (SATI)
- SAMMÃ SAMÃDHI (EKAGGATÃ)
Noble Eightfold Path : 7th Factor
Noble Eightfold Path
 Sati/Mindfulness: Mental Factor Defined
 Presence of mind  mindful of things that are
 Attentiveness to the present taking place.
 Characteristic: not wobbling  chief characteristic is ‘not
(not floating away from floating away’;
the object)  Acts like a gatekeeper at the
 Function – non- six sense doors
forgetfulness; no  one of the five spiritual
confusion powers
  one of the seven factors of

enlightenment


Bhikkhu Bodhi 1
(Sati - comes from a root

Mehm Tin Mon2
(sati can function as memory
word that means ‘to
remember’) and can be developed)


1=A Comprehnsive Manual of Abhidhamma; 2= Buddha Abhidhamma

 P ra c tic e o f M in d fu ln e ss

q Bare attention to qA llju d g m e n ts a n d

what is present in te rp re ta tio n s

q Mind is present, h a ve to b e
open, quiet and su sp e n d e d , o r
alert qif th e y o ccu r, ju st

q Contemplating the re g iste re d a n d

present d ro p p e d .
qS im p ly n o te w h a te ve r co m e s u p ju st a s it is
q

o ccu rrin g ,
qM in d sta ys firm ly in th e h e re a n d n o w , n o t

slip p in g o r w a n d e rin g a w a y , n o t d istra cte d .

The Working & Practice of Sati
q Mindfulness anchors the mind on the present,
does not float away.
q when mindfulness is strong, the mind stays with
its object and penetrates its characteristics
deeply.
q It reveals the object as it is before it has been
plastered over with conceptual paint, overlaid
with interpretations.
q It simply notes, notes the arising, the being and
passing away of each experience
q not thinking, not judging, not associating, not
planning, not imagining, not wishing - no room
for clinging, no compulsion to saddle things
with our desires.
Sati & Realising Dhamma

q SATI is instrumental in and for realising

Dhamma: it brings the field of
experience into focus and makes it
accessible to INSIGHT to ‘see reality as
it is’.
q In the absence or weakness of SATI,
there is papañca, the mind is deluded
(defilements present) and begins a
fabricating process - builds on the
‘reality impression’ with something
else (ideation – concepts – mental
 cattãro satipa55 hãnã
Four Foundations of Mindfulness

Cultivation of Mindfulness
Sati in Development of Concentration & Insight
1. concentration and
 2. insight and


serenity (jhanas or development of

absorption), sati wisdom: sati
keeps the mind on the observes,
object, notes,
Guards the mind from discerns phenomena
wandering away with utmost precision
(penetrate) until their
Watches out and expels
characteristics are
hindrances ‘seen’.
 cattãro satipa55 hãnã
FOUR FOUNDATINS OF

Right mindfulness is cultivated through the

practice of the four foundations/applications of
MINDFULNESS

mindfulness.
The four applications of mindfulness and their

objective spheres:
1. Body (kāyānuppasanā) (material aspect)
2. feelings or sensation (vedanānuppasanā) (mental
aspect)
3. states of mind (cittānuppasanā) (mental aspect)
4. phenomena (dhammānuppasanā)
(dhammānuppasanā) (mix of material and
mental)
Completion of the practice of satipa55hãnã
cattãro satipa55 hãnã - References
Mahā Satipa55hānā Sutta, English translation by
• U Jotika & U Dhaminda, 1986
• Thanissaro Bhikkhu, 2000
10th Sutta (MN 10) and other suttas in the Middle

Length Discourses of Buddha, a new translation

of MN (Majjhima Nikāya) by Bhikkhu Ñaṇamoli &
Bhikkhu Bodhi, 1995;

22nd Sutta (DN 22) in the Long Discourses of
Buddha, a new translation of DN (Dīgha Nikāya )
by M Walshe, 1987
Visudhim agga, by Buddhagosa, English t ranslat ion

by Ñaṇ a m oli, 1991 (1 st Edit ion)


 cattãro satipa55 hãnã
Right mindfulness is the direct path to


realisation of Nibbāna (through penetrative

ekāyano maggo

contemplation of the field of experience).



The Four Foundations of Mindfulness

 form “the only way that leads to the
attainment of purity, to the overcoming of
sorrow and lamentation, to the end of pain
and grief, to the entering upon the right path
and the realization of Nibbāna..”


“the only way” = ekāyano maggo


 cattãro satipa55 hãnã - terms
 Satipa55hānā : foundation or application or
establishing of mindfulness

ekāyano maggo:
1. a path that goes in one way only and leads to
enlightenment and nowhere else;
2. “the direct path to realisation” ;
3. the single (undivided) path (to distinguish it from those
that proceed through jhanas or brahmavihāras)
Ref:

see Note 135 in English translation of MN by Bhikkhu

Ñaṇamoli & Bhikkhu Bodhi, 1995;
Satipatthana: Bhikkhun Jotika and Bhikkhu Dhaminda, 1986


 cattãro satipa55 hãnã - practice
Buddha: ‘And what, bhikkhu, is right mindfulness? Herein,
1.a monk dwells contemplating the body in the body, ardent,
clearly comprehending and mindful, having put away
covetousness and grief concerning the world.
2.He dwells contemplating feelings in feelings… (mental
dhamma)
3.states of mind in states of mind.
4.phenomena in phenomena, …world.’’ (mix of mental and
material dhamma)
Completion of the practice on the applications of mindfulness

requires all four contemplations


cattãro satipa55 hãnã - practice
Buddha: “And what, bhikkhu, is right


mindfulness? Herein,
1.a monk dwells contemplating the body in
the body, ardent, clearly comprehending
and mindful, having put away
covetousness and grief concerning the
world.
2.He dwells contemplating feelings in
feelings…
3.He dwells contemplating states of mind in
states of mind.
4.He dwells contemplating phenomena in
 cattãro satipa55 hãnã - terms
Buddha: ‘And what, bhikkhu, is right mindfulness?
Herein,
…a monk dwells contemplating the body in the body,

ardent, clearly comprehending and mindful, having put

away covetousness and grief concerning the world.
..feelings in feelings….states of mind in states of
mind…phenomena in phenomena, ….’
‘body in the body’ = body as just the body (just the

phenomenon under contemplation, nothing else, e.g.

breath as breath; not I, not self, not mine); (same goes
for feeling, states of mind and phenomena)
‘Bhikkhu’ = term as used here refers to anyone who

practices satipa55hãnã (commentary, see note 630, M

Walshe)
 cattãro satipa55 hãnã - terms
Buddha: ‘…right mindfulness? Herein, a monk dwells


contemplating the body in the body, ardent, clearly

comprehending and mindful, having put away
covetousness and grief concerning the world. .….’


ardent or diligent (ātapi) = right effort, the mind

staying steadfastly on the object of meditation
clearly comprehending = see slides following

Mindful = sati = objective & penetrative steadfast

awareness
covetousness = kamacchanda or sensual desire,

hindrance
grief = byapada or ill-will

World = phenomena that arise and fall away or

 1.1 mindfulness of breathing
1.2 mindfulness of postures
1.3 mindfulness and clear comprehension
1.4 meditation of the unattractiveness of body
1.5 Analyses of the body into elements
1.6 cemetery meditations

1. Kāyānuppasanā
Contemplation of the Body
 MINDFULNESS OF BREATHING
q Root meditation subject (mūlakamma55hna)
q foundational in importance and throughout, can
ÃNãPãNASATI

lead practitioner through meditative absorption

to complete enlightenment
q also used by Buddha eg on the night of his own
enlightenment
q Much recommended by the Buddha:

“And, Bhikkhus, this concentration through
mindfulness of breathing, when developed and
practiced much, is both peaceful and sublime, an
unadulterated blissful abiding, which banishes at
once and stills evil unwholesome thoughts as soon
as they arise”
Explanations in Visudhimagga
MINDFULNESS OF BREATHING
q concentration through mindfulness = concentration
associated with sati that discerns breathing or
concentration on sati of breathing
q both peaceful and sublime = peacefulness of the
object (breath; cf foulness of body) of meditation
and penetration
q an unadulterated blissful abiding = leads to bodily
mental bliss with each moment of absorption
q banishes at once and stills evil unwholesome
thoughts as soon as they arise = calms and
tranquilizes.
q The meditation subject is always there – respiration
comes naturally, convenient and can be used
anytime anywhere
MINDFULNESS OF BREATHING
PRACTICE – 4 BASIC STEPS

Breathe naturally, observe the breath closely



Step 1:

Know the exhaling as one breathes out, and know
the inhaling as one breathes in; training oneself
thus,

‘ breathing out, “I” know “I am” breathing
out’

‘breathing in, “I” know “I am” breathing in’



(“I am” - matter of language, actually there is no
doer, no one who breathes, just the doing or
breathing)
MINDFULNESS OF BREATHING
PRACTICE – 4 BASIC STEPS

Step 2:

Note and know the length of the breath as one
breathes naturally:

‘ breathing out long (or short), “I” know “I
am” breathing out long (or short respectively)’;



‘ breathing in long (or short), “I” know “I am”
breathing in long (or short)’



In putting the mind on the breath, again, there is
no doer, just the doing (i.e. the breathing long
or short)
MINDFULNESS OF BREATHING
PRACTICE – 4 BASIC STEPS

Step 3: ‘clearly perceive the entire body of the
breath’
 When mindfulness is sharp, follow the entire
breath from the beginning through the middle
to the end of each inhalation or inhalation.


Step 4: ‘calming the bodily function’ – as the



practice continues, there is progressive

calming of the breath and its associated bodily
functions, becoming fine & subtle.


More advanced practice beyond the above lead to



deep concentration and insight

Mindfulness of Breathing - summary
• Always aware, he breathes in; always aware he
breathes out;
• When inhaling long, he notes that he is inhaling
long;
• exhaling long, he notes that he is exhaling long.
• Inhaling short, he notes that he is inhaling short;
• Exhaling short, he notes that he is exhaling short.
• He trains himself to inhale aware of the entire
body and to exhale sensitive to the entire body
• He trains himself to inhale calming bodily
construction and to exhale calming bodily
construction.
 MINDFULNESS OF POSTURES
Postures: walking, sitting, standing, lying down and

EG WALKING MEDITATION

positions as one changes one posture to another

q full attention on the body in whatever position it
assumes:
§ when walking one is aware of walking;
§ when standing one is aware of standing;
§ when sitting one is aware of sitting;
§ when lying down one is aware of lying down;
§ when changing postures one is aware of changing
postures. (e.g. lifting the leg: note lifting,
lifting..)
q illuminates the impersonal nature of the body,
1. body ≠ not a self ≠ not belonging of a self;
2. body is subject to influence of volition.
MINDFULNESS & CLEAR COMPREHENSION
Four-fold Clear Comprehension - understanding


1. the purpose of the action with reference to its

SATISAMPAJAññA

accord with the Dhamma (satthaka

sampajañña);
2. Suitability with reference to efficiency in
achieving one’s aim (sappya sampajañña;
3. the range of meditation, i.e., mind constantly in a
meditative frame even when engaged in action
(gocara sampajañña); and
4. understanding without delusion, i.e., seeing the
action as an impersonal process devoid of a
controlling ego-entity (asammoha
sampajañña).
MINDFULNESS & CLEAR COMPREHENSION
Four-fold Clear Comprehension - understanding

(JOTIKA & DHAMINDA, 1986)

1. the purpose of the action with reference to its

accord with the Dhamma (satthaka
sampajañña);
 e.g. going to a temple to meditate –
beneficial action


2. Suitability with reference to efficiency in

achieving one’s aim (sappya sampajañña);

e.g. at the time, the temple may have large crowds
participating in a festival – not suitable for the
purpose or aim
1.
MINDFULNESS & CLEAR COMPREHENSION
3. the range of meditation, i.e., understanding the
(JOTIKA & DHAMINDA, 1986)

of the proper field for the mind (gocara

sampajañña); and

e.g. practice meditation is proper field for
the mind; indulge in sense pleasures –
not proper field for the mind


4. understanding without delusion, i.e., seeing the

action as an impersonal process devoid of a
controlling ego-entity (asammoha
sampajañña).

e.g. seeing all conditioned phenomena as
impermanent, unsatisfactory and non-self.
MINDFULNESS & CLEAR COMPREHENSION
q to mindfulness is added ‘understanding:
‘when performing any action (walking; eating
SATISAMPAJAññA

etc), one performs with clear awareness and

comprehension’


e.g. When eating in mindfulness and meditative



frame, be aware and understand the various

physical and mental aspects of associated actions:
q placing the food in the mouth
q chewing..chewing…
q swallowing…swallowing… etc
 ANALYTICAL CONTEMPLATIONS OF THE BODY

q unattractiveness of the body

q analyses of the body into its component
elements
ASUBHA MEDITATION

These contemplations reveal the real nature of



the body:
èRepulsiveness of the body parts and the
whole
èNo basis for any sense of personal identity
èNo fixed self or permanent entity
èNothing or no one to cling to
 MEDITATION ON UNATTRACTIVENESS OF BODY

q to counter infatuation with the body,

sensual/sexual desire, craving.
q inspect the body at a deeper level, by
ASUBHA MEDITATION

breaking it down to its component parts and

each part examined and contemplated
(through visualization) – hair… teeth..
Bone..brain..blood…wastes…
q repulsiveness of the parts is revealed and so
the repulsiveness of the whole (of the body)
 This leads to detachment to the body, thus

cutting off craving, the cause of dukkha

(sufferings)
 MEDITATION/ANALYSES OF ELEMENTS
qto reveal the impersonal nature of the
body, thus countering the tendency of
identifying with the body as ‘I’ or ‘my
self’
DHāTUVAVATTHāNA

qMentally dissect the body (rūpa) into its

primary component elements and
examine them in terms of their quality or
attributes:
1.Pathavī ≡ earth ≡ solidity
(hardness/softness)
2.āpo ≡ water ≡ fluidity (cohesiveness)
3.tejo ≡ fire ≡ heat (hot or cold)
 MEDITATION/ANALYSES OF ELEMENTS
Elements seen in body parts:


1.Earth or solid element promiknent/seen

in the body’s solid parts — the organs,
tissues, and bones;
DHāTUVAVATTHāNA

2.Water or fluid element prominent/seen in

the bodily fluids;
3.Heat element prominent/seen in the
body’s temperature;
4.Air or oscillation element in the
respiratory process (Mahasi method –
rising & falling of abdomen)
 MEDITATION/ANALYSES OF ELEMENTS
qEarth or solid element, Water or fluid
element, Heat element and Air or
oscillation element also exist as
component elements of external
DHāTUVAVATTHāNA

matter
qThere is constant interchange of the
elements between the body and the
external matters.
Eg. Dead body eventually decomposes into

primary elements common to all rupa or

matter.

 MEDITATION/ANALYSES OF ELEMENTS
qon deeper meditation, the body is seen as
a configuration of changing material
(rūpa) processes which support a
stream of changing mental (nāma)
DHāTUVAVATTHāNA

processes.
There is no independently existing self as

such
èNo substantial basis for the sense of
personal identity
èThus there is no I’, no ‘self’ to cling to
èIdentification of the body as ‘I’ and
clinging to it ceases
ASUBHA (FOULNESS) MEDITATION ‘CEMETERY MEDITATIONS’
q Meditate on decomposing body of a corpse
(color; bloating; various stages of
decomposition, etc),
o imaginatively, with the aid of pictures,
or
o through direct confrontation with a
corpse.
q apply the disintegration process to one’s own
body, considering: “This body, now so full
of life, has the same nature and is subject
to the same fate. It cannot escape death,
cannot escape disintegration, but must
eventually die and decompose.”
ASUBHA (FOULNESS) MEDITATION ‘CEMETERY MEDITATIONS’
qto sever the egoistic clinging to
existence
q‘In the sight of a corpse we meet
the teacher who proclaims
unambiguously: “Everything
formed is impermanent.”’
èbreak the clinging to existence
(because of our failing to ‘see’ the

true nature of things including

existence, i.e., impermanence, we
cling to existence)
CONTEMPLATION OF BODY: SUMMARY
qMindfulness of breathing: lead to all
stages of the path culminating in full
awakening
qMindfulness of postures: impersonal nature
of the body; subject to influence of
volition
qMindfulness with clear comprehension:
purpose; suitability; range; without
delusion
qMeditation on foulness of body – leads to
detachment to the body and cuts of
craving
qMeditation/analyses of primary elements of
body: reveal there is no I’, no ‘self’
to cling to