2.7. Right Mindfulness (Sammāsati or Samyak-smṛti)

[Full title: The Noble Eightfold Path (Ariya-aṭṭhaṅgika-magga)—(7): Right Mindfulness (Sammāsati or Samyak-smṛti)]

Right mindfulness (sammā-sati) is the most efficacious instrument to success in any sphere of work, because mindfulness means awareness and attention. It is not instrument with a specific purpose, assists any action to perform greater accuracy. Thus, it can be applied to any action, physical or mental, moral or immoral. Awareness and attention will focus the thought on the work at hand and prevent distraction which is the usual cause of misapplication of energy, of accidents and failure.

Right mindfulness is a kind of direct experience which does not rely on thoughts or feelings of another person, or of tradition, or of conventional society. It is an awareness of the component parts of an action: its motives, its agencies, its constituents, its material, its background, its foundation, even the source of its origination. For all that together forms the action which is the “I”. Right mindfulness is not concerned with the outer world as such. The outer world as the world of experience is only a reflected world. It is in one’s own action that one has to solve the conflict arising from contact (phassa) and sensetion (vedanā) from reaction (saññā) and ideation (saṅkhāra), which forms the conscious process (viññāṇa) of karmic action. Thus, the Buddha’s way of meditation is not a method of filling a certain period of the day with beautiful thoughts, emotional sentiments or inspiring truths. His method is the method of analysis (vibhajja) through mindfulness (satipaṭṭhāna), about which he said that it is ‘the only path that leads to purity of life, to the complete overcoming of anxiety and complaint, to the annihilation of conflict and sorrow, to the attainment of the goal, the realization of nibbāna’.^[1]

Right mindfulness guards a man from deviating from the path of righteousness, and encourages him to do that which is good. Thus through arousing mindfulness, by repeated practice, by frequent occupation with it, one protects oneself and others.

To protect one is not egoism, not selfish security, but selfdiscipline, self-training, both moral and mental training. To the extent that we are mentally strong and confident, so we can help others. If we are weak and diffident we can help neither ourselves nor others. Altruism, as a principle of action, is based on our character and mental development.

The saying: ‘By protecting oneself one protects others; by protecting others one protects oneself’, removes the dual misconception that the followers of original Buddhism, of the Theravāda, are selfish and pessimistic. Many in their enthusiasm think that the genuine meditator who strives to train him, or the man who rises to guard himself from evil, is self-centered, but this is not justifiable. One must train, must guard oneself to be of service to others. Such silent folk are often invisible helpers. A person may be large-hearted, but if his private life is questionable, and leads to no good, from the standpoint of the Buddha he neglects himself very badly, and cannot really serve others; he is no real helper of society.

We should also be on our guard against taking the latter part of the saying and overemphasizing it in our enthusiasm to serve others. The two parts of the sentence should be taken together if we are to be balanced.

The Bodhisatta, as is evident from the scriptures, first trained himself, cultivated the pāramī, the perfections,^[3] to the full, before he attained supreme enlightenment. Then exercising wisdom and compasssion, the two cardinal virtues of his teachings, he guided others on the right path and became a true helper of mankind. As a Bodhisatta while given a helping hand to others, he did not fail to help himself. We ought always to serve others, while at the same time never forgetting ourselves and training ourselves in mindfulness. That is the right method leading to the welfare and well-being of oneself and others.

In another context the Buddha says: ‘One should first establish oneself in what is proper; then instruct others. Such a wise man will not become stained (will not be remorseful).’^[5]

In the Buddhist texts we often come across the word appamāda, heedfulness, which is very close to the word sati, mindfulness. It is difficult to translate appamāda adequately. Literally it means the nonneglect of mindfulness. Pamāda, its opposite, is negligence, which in this context means allowing one‘s mind to wander among objects of sense pleasure. Appamāda implies, therefore, ever-present watchfulness or heedfulness in avoiding ill and doing good. The word is definitely used to denote mindfulness.

It is significant that the Buddha emphasizes the importance of appamāda in his final admonition to his disciples: ‘Strive on with heedfulness (appamādena sampādetha).’ It is equally significant to note that the last words of the Venerable Sāriputta, the foremost disciple of the Buddha, who predeceased the Master, also advocate the value of appamāda: ‘Strive on with heedfulness; this is my advice to you.’

Mindfulness, complete awareness and clear comprehension -these are the ways with which one brings meditation to fulfillment. He, who is mindful and aware of himself at all times, is already at the gates of the deathless (nibbāna).

Meditation is the life-blood of Buddhism, as heedlessness is of death. Says the Buddha:

‘Heedfulness is the way to the deathless; heedlessness is the way to death. The heedful do not die; the heedless are like the dead. ‘Clearly understanding this (difference) the wise in heedfulness, delighting in the pasture of the noble ones (ariyas) rejoice in (their own) heedfulness.’

‘Ever meditative, ever strenuously striving, those wise ones realize Nibbāna, the supreme security from bondage.’^[6]

The importance of heedfulness is emphasized by the Buddha in these words:

‘As the footprint of every creature that walks the earth can be placed in the elephant‘s footprint which is the largest of all -even so heedfulness is the one quality by which one acquires welfare both here and hereafter.’^[7] ‘Heedfulness causes wholesome thoughts that have not yet arisen to rise. It also causes unwholesome thoughts that have already risen to wane. In him who is heedful, good thoughts, not yet arisen, arise, and evil thoughts, if arisen, wane.’^[8]

The man with presence of mind, who surrounds himself with watchfulness of mind (satimā), the man of courage and earnestness passes the lethargic and the heedless (pamatto) as a racehorse a decrepit cut.

‘Heedful among the slothful
Awake among the sleepy,
The sage outstrips them all
As the racehorse a hack.’^[9]

Constant mindfulness and vigilance is necessary to avoid ill and do well. Our thoughts and emotions need constant care and watchfulness to direct them to the path of purification. It is through such persevering watchfulness that mental progress is realized.

Much learning is of no advantage to its possessor if he lacks mindfulness without which he cannot make the best use of his learning. Even learned men fail to see a thing in its proper perspective when they lack this all-important quality of mindfulness. Men of good standing, owing to words spoken thoughtlessly and without due consideration to their consequences, are often subject to severs and justifiable criticism. There is a saying: ‘The spoken word, the lost opportunity, and the sped arrow can never be recalled.’ Mindfulness in a sense is the chief characteristic of all good and wholesome actions that tend to one‘s own and another’s profit.

The Buddha‘s words are; ‘O monks, I know of no other single thing that brings such great loss as heedlessness. I know of no other single thing that brings such great profit as heedfulness. Heedfulness, verily, brings great profit.’^[10]

The Master warns his followers against heedlessness because it is so detrimental to man‘s progress, both worldly and spiritual. ‘Be on the alert; be mindful‘, is a warning that he gave to his disciples whenever he detected them lacking in earnestness. Exhorted by a single saying of this nature many a man changed his whole life.

The books record instances where this happened after some brief reminder such as:

‘Be vigilant, be mindful,
Be well-disciplined, O monks,
With thoughts well collected
Keep watch over your mind.’^[11]

Further says the Buddha:

I, monks, do not say to each and every monk that he should not strive on with heedfulness. Those monks who are Arahants, taintextinguished, who have lived the holy life, done what was to be done, laid down the burden, who have attained their goal by stages and utterly destroyed the fetters of becoming, who are freed by perfect knowledge -to such monks, I do not say―strive on with heedfulness.’ For what is reason? Perfected are they through heedfulness, it is not possible for them to be heedless. But, those monks who are training, and have not attained mental perfection, but live aspiring for the supreme security from bondage -to such I say―strive on with heedfulness.’ For what is reason? It is good, if these monks, living in suitable quarters, associating with good friends, restraining their sense faculties, would realize and live by attaining here and now, by their higher knowledge, that supreme consummation of the noble life for the sake of which sons of (good) family rightly leave home for homelessness. Seeing this fruit of heedfulness for these disciples, monks, I say―work out your deliverance with heedfulness.’^[12]

Now this right mindfulness should be applied to each and everything one does. In all our movements we are expected to be mindful. Whether we walk, stand or sit, whether we speak, keep silent, eat, drink or answer the calls of nature -in all these and in all other activities we should be mindful and wide awake. ‘Mindfulness, O monks, I declare, is essential in all things everywhere.’^[13]

In this context it must be noted that in the Buddhist scriptures the word mindfulness (sati) is often used with another word of equal significance, ‘clear comprehension’ (sampajañña). The compound word sati-sampajañña occurs frequently in the discourses. Mindfulness and clear comprehension are co-operative.

The word sati also means ‘memory’ or ‘remembrance’; for instance terms such as ‘anussati’, calling to mind; paṭissati, remembrance, indicate memory, but in the doctrine, mindfulness in the sense of ‘attention’ or ‘awareness’ is most significant. As with any other factor of the Eightfold Path, there are two mindfulness, one wrong and the other right. The former is mindfulness directed towards things evil and unwholesome while the latter is directed towards things good and wholesome. Now right mindfulness in the noble eightfold path is explained as the fourfold ‘arousing of mindfulness’ (satipaṭṭhāna). The word paṭṭhāna, which is the shortened form of upaṭṭhāna, means literally ‘placing near (one‘s mind),’ i.e. remaining aware, establishing or arousing, as in the expression satiṃ upaṭṭhapettvā, literally ‘having kept present’ (his mindfulness).

Right mindfulness is a mental factor that sharpens the power of observation, and assists right thought and understanding. Orderly thought and reflection are conditioned by man‘s right mindfulness or awareness. The five senses used by the conscious mind as instruments provide food for thought. The suitability or not of the food we take depends on our mindfulness. If, for instance, what we take in is conditioned by wrong mindfulness and unsystematic attention, then it tends to make our mind sick, and often deludes us.

The discourse states clearly how a man takes heed of his thoughts, mindfully watching and observing each and every one, good or ill, salutary or otherwise. The whole of the discourse warns us against negligence and day-dreaming and urges us to be mentally alert and watchful. As a matter of fact, the earnest student will note that the very reading of the discourse, at times, makes him watchful, earnest and serious-minded. It goes without saying that right mindfulness is a quality that no sensible man treats with contempt. Truly it is essential to cultivate mindfulness in these distracted times when so many people are unbalanced.

Right mindfulness is instrumental not only in bringing concentrative calm, but in promoting right understanding and right living. It is an essential factor in all our actions both worldly and spiritual. ‘Mindfulness is as salt to curry.’^[14]

Unwholesome thoughts interfere with concentration, and the function of right effort, as we saw above, is to put aside such thoughts and promote and maintain healthy ones; but this is not possible if we lack mindfulness or constant watchfulness. Right effort and right mindfulness go arm in arm to check the arising of evil thoughts and to develop and promote good thoughts. As the Buddha points out at the very beginning of the Sutta, the fourfold arousing of mindfulness (satipaṭṭhāna) is the one and only way along which the liberated ones have safely gone.

Therefore it is said:

‘Ever virtuous and wise, with mind collected,
Reflecting on oneself and ever mindful,
One crosses the flood so difficult to cross.’^[15]

In the discourse on the Foundations of Mindfulness (Mahāsatipaṭṭhāna Sutta), we can see the four foundations of mindfulness.

The reader will note that in this discourse mindfulness is especially concerned with just four things [all pertaining to the human being]:

1. body (kāya),
2. feeling (vedanā),
3. mind (citta) and
4. mind-objects (dhamma).

1. The Contemplation of the Body (Kāyānupassanā satipaṭṭhāna)

The contemplation of the body makes us realize its true nature, without any pretense, by analyzing it right down to its ultimate, into its fundamental elements. This mental scrutiny of our own bodies helps us to realize what kind of phenomenon the human body is, to realize that it is a process without any underlying substance or core that may be taken as permanent and lasting.

The in-breathing and out-breathing discussed here, we know, is spontaneous. Normally no one tries to breathe consciously, but when practicing mindfulness on breathing we try to do it consciously and to be aware of the breath. What is aimed at is to cultivate and increase the power of concentration, and to acquire tranquility of body and mind. It is interesting to note that modern psychologists have recognized the value and importance of conscious breathing as tending to ease the tension and restlessness of man‘s mind.

Again the exercising of clear comprehension in connection with the postures of the body and its actions like walking, etc., aids us to remove discursive thoughts, improve our power of concentration and develop awareness and heedfulness.^[2]

2. The Contemplation of Feeling (Vedanānupassanā satipaṭṭhāna)

Then the contemplation of feeling which is the second type of mindfulness mentioned in the discourse is purely subjective, a ‘doing in the mind.’ We are expected to analyze or feelings or sensations and decide whether they are pleasant, unpleasant or neutral. Generally, people are depressed when they have to entertain unpleasant sensetions; they dislike such feelings, but are elated over pleasant sensations. This mental exercise of mindfulness, however, helps a man to experience all feelings with a detached outlook, and to avoid becoming a slave to sensations. He also learns gradually to realize that there is only a feeling and that too is a passing phenomenon; there is no ‘self’ that feels.^[4]

3. The Contemplation of Mind (Cittānupassanā satipaṭṭhāna)

The contemplation of mind which is the third type of mindfulness speaks to us of the importance of studying our own mind, of becoming aware of our diverse thoughts -in this case, thoughts of lust, hate and delusion, the root cause of all wrong-doing, and their opposites that counteract those unwholesome thoughts. This kind of dispassionate discernment of mind and its thoughts makes a man understand the real function of his mind, its real nature and behavior, how it can be used for both useless and profitable actions. The man who practices contemplation of the mind learns to control it and not be under its sway.

This contemplation of mind also makes us realize that what we call mind is only an ever-changing process consisting of equally changing mental factors, and that there is no abiding entity called Ego, Self or Soul.

4. The Contemplation of Mental-Object (Dhammānupassanā satipaṭṭhāna)

The fourth contemplation is the Contemplation of the Dhammas, that is, on the aggregate of mental formations. The word dhammas is left untranslated, because it is difficult to find an English word that covers the full meaning of the word dhammas. The word dhammas is usually translated ‘mental objects.’ When ‘mental objects’ mean the objects of the mind, then the body is also an object of the mind, and feelings and consciousness are also objects of the mind. When ‘objects of the mind’ means objects that are mental, then you have also material things among these objects of contemplation.

This fourth and last type of mindfulness covers all the essential Dhamma, the teachings of the Buddha, like ‘the five hindrances (pañca nīvaraṇa), the six internal and external sense-bases (cha āyatana)’ etc.

The description of each type of mindfulness in the Sutta ends with the words: ‘he lives independent clinging to nothing in the world’. This is the result aimed at by the meditator, an achievement for the earnest and ever zealous. Hard indeed it is to live clinging to nothing in the world, and our efforts to reach such high levels of mental life may not be crowned with success. Yet it is worthwhile striving again and again. Someday, if not in this life, in another birth, we may reach the summit that all who really strives has reached. ‘Sow a thought,’ someone has said, ‘and you reap a deed. Sow a deed, and you reap a habit. Sow a habit, and you reap a character. Sow a character, and you reap a destiny -for character is destiny.’

Right mindfulness, then, leads to insight, because it is awareness of the true nature of an action. Awareness is knowledge without assertion or comparison, without denial or acceptance: for, all these judgments are the expressions of the reflecting self, which distorts the view in isolating itself from the conditioning environment. It is the delusion of self which approves or disapproves of certain feelings. But by mere attentiveness, watchfulness, awareness and mindfulness, those feelings will be perceived as sensuous reactions to the environment. The understanding of this action-reaction-process (udayabbaya-ñāṇa) will overcome all misconceptions about individuality (sakkāya-diṭṭhi), whereby, the root-cause of the conflict will have been removed. Then no thoughts will arise such as: I feel pain or pleasure; but simply: this is feeling (atthivedanā); no thoughts as: I am freed; but simply: such is matter, its origin and dissolution (iti rūpaṃ, iti rupassa samudayo, iti rupassa atthagamo).

Thus right mindfulness solves the problem of conflict, just because it has no purpose of its own. For, while it is through purposeful violation that opposites are created as the cause of all conflict, pure mindfulness avoids all such complications by merely seeing things as they are.

Footnotes and references:

[1]:

MN I, p. 63

[2]:

Four Foundations of Mindfulness, U Sīlānanda, p. 17

[3]:

A Bodhisatta fully cultivates ten perfections or Pāramī which are essential qualities of extremely high standard initiated by compassion, and ever tinged with understanding or quick wit, free from craving, pride and false views (taṇhā, māna and diṭṭhi) that qualify an aspirant for Buddhahood. They are: generosity, morality, renunciation, wisdom, effort, forbearance, truthfulness, determination, loving-kindness and equanimity (dāna, sāla, nekkhamma, paññā, vīriya, khantī, saccā, adhiṭṭhāna, mettā and upekkhā).

[4]:

Four Foundations of Mindfulness, U Sīlānanda, p.81

[5]:

Dhammapada Verse 158

[6]:

Dhammapada Verse, 21-23

[7]:

SN I, p. 86

[8]:

AN I, p. 11

[9]:

Dhammapada, Ver. 29 (‘as a swift horse a weak one.’)

[10]:

AN I, p. 3

[11]:

DN II, p. 120

[12]:

MN II, p. 475; SN I, p. 70 (Kūṭāgiri Sutta)

[13]:

SN I, p. 115

[14]:

MA, p. 224

[15]:

Suttanipāta Verse, 174