The mindfulness factor of awakening.

In the Buddha’s teaching, the ‘bojjhaṅga’ are the qualities that assist in realizing bodhi, awakening, that is, true knowledge or noble understanding. Whenever the Dhamma points to a right understanding attained as Buddhahood, arahantship, or paccekabuddhahood, the supportive factors for attaining it are called the factors of awakening (bojjhaṅga). They are seven in number and are also referred to as the seven factors of awakening (sapta bojjhaṅga). This article aims to explain the first of these, the mindfulness factor of awakening, sati sambojjhaṅga.

Sati-sambojjhaṅga means mindfulness, recollection, which helps to accomplish awakening. On this, the Blessed One expressed several ideas as follows.

“Monks, when at some time a Bhikkhu, endowed with energy that burns up the defilements and endowed with mindfulness, having removed worldly covetousness and displeasure, dwells observing the body in the body, then undeluded mindfulness is established. When undeluded mindfulness is established, then in that Bhikkhu the mindfulness factor of awakening begins. When that bhikkhu develops the mindfulness factor of awakening at that time, then the mindfulness factor of awakening, as a meditation development, goes to fulfillment.” (Majjhima Nikaya, Anapanasati Sutta).

“Monks, what is the nutriment for the arising of the unarisen mindfulness factor of awakening, and for the fulfillment by development of the arisen mindfulness factor of awakening? Monks, there are things that are conducive to the mindfulness factor of awakening. When one frequently applies wise attention (yoniso manasikāra: careful consideration) to them, this is the nutriment for the arising of the unarisen mindfulness factor of awakening and for the fulfillment by development of the arisen mindfulness factor of awakening.” (Samyutta Nikaya, Mahāvagga, Kāya Sutta).

“Monks, so long as the Bhikkhus develop the mindfulness factor of awakening, so long there is growth for those Bhikkhus, not decline.” (Anguttara Nikaya, Sattaka Nipātha, Bojjhaṅga Sutta).

“Monks, whoever develops these four establishments of mindfulness (satipaṭṭhāna) for seven years, he attains one of two fruits in this very life: either the fruit of arahantship, or, if there is grasping left, the state of non-returner (anāgāmī)…” (Majjhima Nikaya, Satipaṭṭhāna Sutta.

“Monks, by assuring oneself that ‘I will protect myself’, mindfulness should be cultivated. Monks, mindfulness should be cultivated thinking that ‘I will protect others’. Monks, one who protects oneself protects others; one who protects others protects oneself.” (Samyutta Nikaya, Sedaka Sutta).

“Brahmin, when the Tathāgata has attained Mahā Parinibbāna, if the four establishments of mindfulness (satipaṭṭhāna) are not developed and not practiced frequently, the true Dhamma will not last long. When the Tathāgata has attained Mahā Parinibbāna, if the four establishments of mindfulness are developed and practiced frequently, the true Dhamma will last long.” (Samyutta Nikaya; Satipaṭṭhāna Saṁyutta;Ciraṭṭhiti Sutta).

From the Tathāgata’s teachings cited above, several points are revealed. Accordingly, for mindfulness (sati) to be developed as a factor of awakening (bojjhaṅga):

1. There must be energy (vīriya) inclined toward the path leading to Nibbāna.
2. As a basic requirement, covetousness (abhijjhā) and ill will (dōmanassa) should be removed.
3. The mind should be maintained in contemplation of body, feelings, mind, and phenomena (kāyānupassanā, vedanānupassanā, cittānupassanā, dhammānupassanā).
4. To attain path and fruit, mindfulness must be cultivated as a meditation practice.
5. It contributes to the common good of beings in the society.

Based on these points, cultivated in this way, mindfulness is a factor of awakening (sati bojjhaṅga).

What is mindfulness?

Mindfulness (sati) in Sinhala is rendered as sihiya. It is difficult to define sihiya in words. In truth, it is the subtle process you are using right now. Before you think about something or speak about it in words, there is a fleeting, pure knowing that arises in the mind. Put another way, it is the state of mind that exists before identifying what is seen as “this is a person, a tree, a temple,” and so on. This moment of pure knowing in the mind, free from judgments, can be called sati, that is, sihiya.

Because this state present in sati or sihiya is extremely subtle, momentary, and rapid, it is hard for one to recognize it. The very first moment of sati passes quickly. Due to identification, the constructing of conceptual worlds, the clinging of various names and labels to them, and the forming of mental images, the pure experience of sati slips away from us. Through meditation, what we strive to do is to extend that very brief and pure span of knowing that is free from prior judgments.

There are a few more points to be said about this mindfulness (sati or sihiya). Mindfulness or sihiya is the foremost factor in meditation practice. Amid the mind that takes objects as bases and shifts into various forms, the primary un-deluded mental quality present there is sati. Put another way, sati is an impartial observation regarding something. It is the mind’s capacity to see something without criticism or analysis. Just as a scientist looks through a microscope at something and, without arriving at any conclusion, merely observes the state that is present, so the meditator too observes their experience with the support of sati. Therefore, during meditation, it is important to maintain mindfulness properly.

Mind and mindfulness are not one but two. What the mind does is thinking. Guiding thinking to proceed correctly, properly, and without delusion is the function of sati, that is, sihiya (asammōha rasā: the “taste” of non-delusion). Put another way, sati is the mental factor that protects the mind so it does not fall into misfortune.

By way of simile: the mind is like a house. The mind is like a house because, just as a house contains many kinds of goods and belongings, the mind contains many kinds of thoughts. Mindfulness is the doorkeeper who guards the house (cakkhudvārādirakkhaṇato dovāriko viya daṭṭhabbo: it should be seen like a gatekeeper protect the house; It is mindfulness that provides security over the various thoughts that arise in the mind. Just as a doorkeeper does not allow unnecessary persons to enter the house, so mindfulness does not allow unnecessary thoughts to enter the mind. As the doorkeeper attentively notes who goes into and who comes out of the house, so mindfulness supervises the behavior of the mind. Accordingly, within the body called the five aggregates (pañcakkhandha), the doorkeeper stands at the doors such as the eye-door (cakshu) and the ear-door (sōta) is sati.

On the other hand, the doorkeeper also reminds the king: “Your Majesty, your treasury contains this much wealth, this much gold, this many ornament, this many good; In the same way, sati brings to the fore and points out what is wholesome and unwholesome, what is right and wrong, what is low and should not be done and what is noble and should be done, meritorious deeds and demeritorious deeds, and many other such matters. Therefore, mindfulness is extremely helpful for the proper conduct of human activities.

Furthermore, considering the usefulness of sati in the practice that leads to Nibbāna, it is likened to a charioteer. Just as a charioteer who lacks good mindfulness cannot drive the chariot to the intended destination, so the meditator, the charioteer, cannot take their chariot to the safe land called Nibbāna without mindfulness. Here, the vehicle is the Noble Eightfold Path, also called the Brahma-vehicle (brahmayāna). The charioteer who drives that Brahma-vehicle is mindfulness. However valuable a chariot may be, if the charioteer is careless, that chariot is certainly unsafe. Therefore, in the practice that leads to Nibbāna, mindfulness is a fundamental necessity.

The nature, function, and application of mindfulness (sati)

The characteristic of mindfulness is bringing [the mind] to the object. It is recalling, reminding. Mindfulness regularly directs our attention to the task at hand. When it is developed as a meditation, if the mind strays from the object and goes elsewhere, it is mindfulness that makes known that it has wandered and reminds us of what should be done.

It was said earlier that mindfulness is like the king’s treasurer. The characteristic of mindfulness is inclining the mind to contemplate body as body, feelings as feelings, mind as mind, and phenomena as phenomena. Its nature is the establishing (upatthāna: setting up, attending) of the mind toward the object or meditation theme, taking as contemplations their impermanence (anicca), suffering or satisfactoriness (dukkha), non-self (anattā), and unattractiveness (asubha).

Therefore, mindfulness (sati), or sihiya, is immensely helpful both in daily life and in meditation as a yogāvacara (practitioner). Its essence; that is, its function, is non-delusion. Thus, one who cultivates mindfulness as a meditation does not become deluded. The reason is that mindfulness is seeing what is present just as it is observing. This should be understood not as a benefit (ānisansa) of mindfulness, but as its very function. That is, mindfulness neither gathers reasons to interpret nor rejects what comes to the mind. There is no distortion in it. Whether the thoughts that arise in the mind are wholesome or unwholesome, it sees only their wholesome or unwholesome nature. It is a simple act. Therefore, the function of mindfulness should be regarded as the maintenance of non-delusion. The meditator engaged in insight meditation (vipassanā) establishes mindfulness properly and develops it. They see clearly the nature of the mind. From that, the enlightenment factor of mindfulness (sati-sambojjhaṅga) becomes well trained.

The factor that comes into play here, which supports the growth of mindfulness, is called its proximate cause (paccupaṭṭhāna). Turning toward what is suitable and appropriate is the proximate cause of mindfulness ‘gocarābhimukhabhāva-paccupaṭṭhāna’: the presence of going toward the proper domain.

In ordinary life many of our activities occur without attention—like a machine or vehicle running automatically. Therefore, bringing those inattentive activities under attention is the relevance of mindfulness; it serves as a support. In samatha and vipassanā meditations, mindfulness produces a steadiness that keeps one within the relevant object. Establishing the mind steadily on body, feeling, and so on is the closest condition here, that is, the foundation (padaṭṭhāna).

Thus, mindfulness is a fruitful quality in two ways: it aids worldly activities and it supports realizing the supramundane path. One should know that when mindfulness endowed with the nature of yoniso manasikāra (wise attention, attending with discernment) is increased continuously, the mindfulness enlightenment factor (sati-sambojjhaṅga) arises. Where wise attention has the stated characteristic, when that is cultivated there in abundance, the mindfulness enlightenment factor arises (yoniso manasikāro vuttalakkhaṇo yeva, taṁ tattha bahulaṁ pavattayato sati-sambojjhaṅgo uppajjati)

 

Therefore, for the meditator who repeatedly trains in abundant wise attention within the four frames of reference contemplation of body, feelings, mind, and phenomena (kāyānupassanā, vedanānupassanā, cittānupassanā, dhammānupassanā) the mindfulness enlightenment factor arises.

Supporting qualities for the growth of the mindfulness enlightenment factor (sati-sambojjhaṅga)

The Theravāda tradition states that four factors must be complete for the growth of the mindfulness enlightenment factor (sati-sambojjhaṅga):

1. Acting with good mindfulness
2. Not associating with people who act heedlessly, without mindfulness
3. Associating with those who act with present mindfulness
4. Being one whose mind is devoted to this

It should be noted that many texts list additional supportive factors. The Great Discourse on the Establishing of Mindfulness (Mahāsatipaṭṭhāna) also points out further conditions beyond these four.

For the growth of mindfulness as an enlightenment factor, the first requirement is to act with sati-sampajañña. Sati-sampajañña means the knowledge necessary to maintain postures properly and effectively. In other words, when managing bodily postures, one acts with mindful awareness in the seven movements: going forward (abhikkanta), going back (paṭikkanta), looking ahead (ālokkita), looking around (vilokita), contracting the limbs (saṁmiñjita), and stretching them out (pasārita). By acting mindfully in these postures, one becomes a person who acts with good mindfulness.

Applied to daily life, it is important to associate with people who act attentively regarding both small and large tasks upon waking, washing the face, eating and drinking, brushing teeth, going to work, sitting down and standing up, and so on. The second factor is to avoid associating with people who act heedlessly and absentmindedly, who forget where food is kept, and who are careless about what they do and say.

Two monks, Tissadatta and Abhaya, are well known Buddhist monks in literature for acting with good mindfulness. The third factor is to associate with such people who act with steady mindfulness. Put another way, relying on those who can readily recall what was said or done long ago greatly supports the development and strengthening of the mindfulness enlightenment factor. The fourth factor is maintaining a mental attitude inclined toward the growth of mindfulness as an enlightenment factor. One should be discerning about practices that support sustaining mindfulness such as meditation and about factors that break mindfulness, such as intoxicants or misconduct.

Buddhist commentators hold that this background is necessary for mindfulness to grow as an enlightenment factor. Just as a body exists because of food, the cultivation of the mindfulness enlightenment factor also requires nutriment. These are called Dhammas that are the basis for the mindfulness enlightenment factor (sati-sambojjhaṅg’aṭṭhānīya-dhammā). That nutriment consists of the seven qualities conducive to awakening (satta bojjhaṅgā) and the nine supramundane dhammas. When wise attention (yoniso manasikāra) is developed as the foundation, the mindfulness enlightenment factor is brought to perfection.

The establishment of the mindfulness awakening factor.

Mindfulness as an awakening factor regarded as the foremost among the seven factors of awakening because of its great usefulness. We know that a universal monarch (cakkavatti rāja) possesses seven treasures: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the counselor-treasure. Of these, the wheel-treasure is the most important for the universal monarch. Among the seven factors of awakening, the mindfulness awakening factor (sati-sambojjhaṅga) is comparable to the universal monarch’s wheel-treasure. If the wheel-treasure wobbles or falls from its place, it signifies the loss of universal monarchy. Likewise, when mindfulness is absent, the noble path bears no fruit. Therefore, among the remaining awakening factors, the mindfulness factor is primary.

 

In the commentaries and sub-commentaries it is said: because of abundant benefits of the investigation-of-Dhamma awakening factor (dhammavicaya-sambojjhaṅga) it is compared to the elephant-treasure; because of the lightness and swiftness of the energy awakening factor (vīriya-sambojjhaṅga) it is compared to the horse-treasure; because of the ability to dispels the darkness of defilements like a lamp rapture awakening factor (pīti–sambojjhaṅga), is compared to the jewel-treasure; because of the ability in pacifying bodily and mental agitation  tranquility awakening factor (passaddhi-sambojjhaṅga) is compared to the woman-treasure; because of the ability in settling the mind into collectedness concentration by providing what is desired and thus calming the king’s distraction, awakening factor (samādhi-sambojjhaṅga), is compared to the householder-treasure; and because the equanimity awakening factor (upekkhā-sambojjhaṅga) assists in the successful completion of all undertakings, it is compared to the counselor-treasure. Thus, for the existence of all the remaining awakening factors, the mindfulness awakening factor is the indispensable root condition as the universal monarch’s wheel-treasure, the foremost, most powerful and potent.

As shown in the Kathāvatthupakarana compilation just as the seven treasures arise together with the coronation of a universal monarch, so too these seven factors of awakening arose for the Tathāgata along with Buddhahood.

Satipaṭṭhāna (Mindfulness)

Satipaṭṭhāna means establishing mindfulness well. There are four modes of establishing it:

1. Mindfulness of the body (kāyānupassanā satipaṭṭhāna)
2. Mindfulness of feelings (vedanānupassanā satipaṭṭhāna)
3. Mindfulness of mind (cittānupassanā satipaṭṭhāna)
4. Mindfulness of phenomena (dhammānupassanā satipaṭṭhāna)

 

Of these, kāyānupassanā satipaṭṭhāna is the establishing of mindfulness by contemplating the body. As a meditation, it can be developed in six ways:

1. Ānāpānasati: mindfulness of in-breaths and out-breaths.
2. Irriyāpatha: mindfulness of the four postures: walking, standing, sitting, lying down.
3. Catusampajañña: clear comprehension while going forward, going back, looking around, and in all activities.
4. Paṭikkūla-manasikāra: mindfulness of the body as 32 foul parts.
5. Dhātu-manasikāra: mindfulness of the four elements—earth (paṭhavi), water (āpo), fire (tejo), air (vāyo).
6. Navasīvathika: mindfulness of a corpse in nine stages of decomposition.

 

In the suttas, kāyānupassanā is explained as: ‘na atthi kāyoti vā panassa sati paccupaṭṭhitā hoti yāvad-eva ñāṇamattāya paṭissatimattāya anissito ca viharati na ca kiñci loke upādiyati. evaṃpi kho bhikkhave bhikkhu kāye kāyānupassī viharati’ : ‘Not that there is a body for him, rather mindfulness is established only to the extent necessary for knowledge and for bare mindfulness. He dwells independent and does not cling to anything in the world. In this way, monks, a monk dwells contemplating the body in the body’.  He has the mindfulness, “There is only the in-breath and out-breath body.” This is solely for the increase of knowledge and the increase of mindfulness. It is for dwelling without craving and views. He dwells without craving and views. He does not think of anything in the world as ‘I’ or ‘mine.’ Monks, in this way a bhikkhu dwells contemplating the body as body.

For establishing mindfulness with regard to the body, ānāpānasati meditation is very important for seeing impermanence and for removing covetousness and grief. In ānāpānasati one should not breathe with great effort; rather, attention should be placed on the process that occurs. As the practice develops, it becomes clear that this body is devoid of any essence and lacks any dhamma that could be taken as a person.

Since this becomes a cause for the growth of his knowledge and mindfulness, the meditator in no way falls under the sway of craving or views regarding his body. He does not appropriate anything in the world of the aggregates as “I” or “mine.” Moreover, by being mindful of his physical postures, in the activities performed by means of the body, in considering the body’s foul components, and in reflecting on the body’s dissolution, he gains the understanding through sustained mindfulness that the body is not something that should be clung to.

 

Vedanānupassanā satipaṭṭhāna means establishing mindfulness with regard to the tasting of objects as feeling. Those feelings are: 1. pleasant, 2. painful, 3. neither-painful-nor-pleasant, 4. worldly pleasant, 5. worldly painful, 6. worldly neither-painful-nor-pleasant, 7. unworldly pleasant, 8. unworldly painful, 9. unworldly neither-painful-nor-pleasant.

In vedanānupassanā what occurs is directing one to see impermanence by giving proper understanding of these experiences of feeling. Because of appropriating these feelings, a being, developing saṃsāric suffering in the next world, leads a dissatisfying life in both this world and the next. Therefore, to be freed from the self-based notions regarding feeling, one should act by mindfully seeing and investigating its functioning in terms of arising (samudaya) and ceasing (vaya). In this way, forming a non-clinging attitude toward the world of aggregates becomes a condition for realizing Nibbāna.

Cittānupassanā satipaṭṭhāna means establishing mindfulness in accordance with the mind that constantly takes on various natures, and clearly knowing the modes of the mind. The suttas present sixteen kinds as follows:

1. A mind with lust (sarāga citta)
2. A mind with ill will (sadosa citta)
3. A mind with delusion (samoha citta)
4. A mind without lust, dispassionate (vītarāga citta)
5. A mind without ill will (vītadosa citta)
6. A mind without delusion (vītamoha citta)
7. A contracted mind, i.e., with sloth and torpor dominant (saṅkhitta citta; thīna-middha)
8. A scattered mind, i.e., with restlessness dominant (vikkhitta citta; uddhacca)
9. An exalted mind, i.e., made great form and formless absorptions (mahaggata citta; rūpāvacara/arūpāvacara)
10. An unexalted mind, i.e., not made great sense, sphere minds (amahaggata citta; kāmāvacara)
11. A surmountable mind; minds of the sense sphere and others that can be surpassed (sotara citta)
12. An unsurpassed mind; world-transcending mind (anuttara citta; lokuttara)
13. A concentrated mind (samāhita citta)
14. An unconcentrated mind (asamāhita citta)
15. A liberated mind—freed from defilements (vimutta citta)
16. An unliberated mind—not freed from defilements (avimutta citta)

What occurs here is watching the mind with the mind according to the mind. The mind’s work is only thinking; thinking is the function of the mind. Watching the mind with the mind cannot be done by thinking about the past or the future. Therefore, one should clearly see the present state of the mind in this very moment and directly experience the mind’s true nature. This point is well shown in the Bhaddekaratta suttas of the Majjhima Nikāya (I may be mistaken about the citation; please check).

The mind consists of a stream of thoughts that arise, persist, and cease immediately. Contemplating this nature, moment by moment, with mindfulness and clear comprehension (sati-sampajañña), and establishing the mind there, is cittānupassanā satipaṭṭhāna. In ordinary worldly life, a person cannot avoid thinking; thus, he or she is compelled to engage in the activity called thinking.

What is done through cittānupassanā is to discipline this thinking. In ordinary worldly life, people are at one time pleased with the activity of the mind, and at another time displeased and try to restrain it. When one thinks praise-worthily about the mind, unwholesome minds are not seen; likewise, when one condemns the mind, wholesome minds are not seen. Therefore, the mind should be observed free from those two attitudes, carefully considering the causal relationships of the respective mental states. Then the mind settles.

Dhammānupassanā satipaṭṭhāna means establishing mindfulness by contemplating phenomena in terms of what should be abandoned and what should be developed. How is this done? That is, by contemplating:

1. The five hindrances (pañca nīvaraṇa)
2. The five aggregates subject to clinging (pañc’upādānakkhandha)
3. The internal and external sense bases (ajjhattika bāhira āyatana)
4. The seven factors of awakening (satta bojjhaṅga)
5. The Four Noble Truths (catusacca)

Through this, what occurs is that the mind is uncovered from the hindrances and realization of truth is attained.

Benefits of the mindfulness awakening factor (sati-sambojjhaṅga)

The highest fruit gained by cultivating mindfulness as a factor of awakening (sati-bojjhaṅga) is realizing Nibbāna here in this very life. If not that, it is said that, even while still bound by clinging in this very existence, one can attain the fruit of non-returning (anāgāmiphala). Before reaching such attainments, there is a great range of worldly benefits, even if inferior by comparison. One is the ability to know the facts of the world with a purified divine eye beyond the human eye. Accordingly, one gains the capacity to see beings’ karmically corresponding experiences: good destinations and bad destinations, beauty and ugliness, and so on. Prior to reaching that state, another fruit is the acquisition of the knowledge of recollecting past lives (pubbenivāsānussati-ñāṇa), the power to see how one lived through thousands of past lives. From this one has the capacity to confirm the nature of saṃsāra and how karma operates therein.

Before that, namely, prior to acquiring the knowledge of recollecting past lives, one can gain the ability to live clearly seeing the minds of others. In that way, one can discern another’s mental nature: whether another’s mind is with lust or without lust (rāga/vītarāga), with hatred or without hatred (dosa/adosa, i.e., mettā), with delusion or without delusion (mōha/amōha), distracted or undistracted, and so forth. Before reaching that stage, as a worldly experience, the cultivation of mindfulness yields higher capacities for action: the possibility of traveling through the air, moving upon water, appearing in various forms, and exercising mastery over the world namely the display of psychic powers (iddhi-pāṭihāriya). Even as a lay worldly person, an additional benefit of strengthening mindfulness is the relative ease of attaining the fourth jhāna, which is a prerequisite for such abilities.

In addition, as an ordinary person living in the world, one may gain physical and mental strength to endure cold and heat, to bear rain and wind, not be afflicted by harm from creatures such as flies and mosquitoes and be spared deadly calamities caused by such violence; one can live free from mental distress. In terrifying saṃsāric experiences, one who develops mindfulness can remain unshaken and has the ability to overcome arising fear. Thus, as a worldly being, one who develops mindfulness enjoys the fortune of living with a wealth of benefits and experiences; and as a meditator endowed with jhāna, one can live performing marvelous feats.

In the end, through a true realization of the nature of the world, Nibbāna can be discerned. As stated above, if one cannot become an arahant, then, still being bound by clinging, one can at least attain the state of a non-returner (anāgāmī). All these are benefits gained by developing mindfulness. However, the cultivation of mindfulness as a factor of awakening (sati-sambojjhaṅga) has as its aim the various path-and-fruit attainments up to the realization of Buddhahood. Therefore, one should be well-informed about the worldly and supramundane advantages that come from cultivating mindfulness.

What we do with mindfulness is like what we do before a mirror: with mindfulness we clearly see ourselves. Through mindfulness meditation we can recognize who we truly are, and this is supportive of our progress.

Translated by
Dr Shermila Milroy

© Satipatthāna magazine