CHAPTER 13

 

RIGHT MINDFULNESS

(Samma-sati)

 

 

It is no exaggeration to say that for us the most important thing in the universe is ourselves. If, on the other hand, we hold that some other thing, whether animate or inanimate, is as wonderful, it is our mind that is responsible for the opinion. In us the most wonder­ful and important thing is our mind, our consciousness. If the so­-called individual is compared to a magnet, his mind represents the magnetic force which, though imperceptible and intangible, can work wonders. Man's mind too is like that; it manifests in diverse ways. It is dominant, pre-eminent and supersedes all existing forces, for it is beyond the laws of chemistry and physics.

 

Now if we consider ourselves the most important thing in the world, it behoves us to protect ourselves and others at the same time.

 

`If you hold yourself

Dear, watch yourself well.’ ¹

 

The following discourse of ² the Buddha illustrates the point.

 

`Once upon a time, monks, an acrobat climbed his bamboo pole and called to his pupil: "Now, boy, climb the pole and stand on my shoulders." When the pupil had done so the master said: "Now, boy, protect me and I will protect you; by thus looking after each other, we will show our tricks, earn money and come down safe from the pole."

 

`The pupil, however, said: "No, master, that won't do. You protect yourself, and I will protect myself. Thus self-protected and self-guarded we will show our tricks, earn money, and come down safe from the pole. That is the method!"’

 

The Blessed One continued:

 

`Now, monks, just as the pupil said to his master: "I will protect myself," so should you practise the Foundations of Mindfulness ³ (i.e. mindfulness should be practised for self-protection). "I will pro­tect others," thus the Foundations of Mindfulness should be practiced (i.e. mindfulness should be practised to protect others). By pro­tecting oneself, one protects others; by protecting others one protects oneself.    And how, monks, by protecting oneself does one protect others? By repeated practice, by developing, by frequent occupation with it.

 

`And how, monks, by protecting others, does one protect oneself? It is by forbearance, by harmlessness, by lovingkindness and by compassion.... Monks, you must practise foundations of mind­fulness, saying: "I will protect myself," "I will protect others."

 

What this discourse indicates is clear to the thoughtful reader. The emphasis is on mindfulness. The Buddha exhorts us to cultivate the Foundations of Mindfulness for our own and other's protection.

 

Forbearance, harmlessness, lovingkindness and compassion are virtues through which one brings protection and security to others. None of these virtues can be cultivated without mindfulness. The person who is mindful is conscious of his thoughts, words and acts.

 

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 oneself is not egoism, not selfish security, but self-­discipline, self-training, both moral and mental training. To the extent that we are mentally strong and confident, so can we 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 Theravada, are selfish and pessimistic. Many in their enthusiasm think that the genuine meditator who strives to train himself, or the man who tries to guard himself from evil, is self-centred, 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, ⁴  as is evident from the scriptures, first trained himself, cultivated the Parami, the Perfections, to the full, before he attained supreme enlightenment. Then exercising wisdom and com­passion, 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 giving 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 appamada, heedfulness, which is very close to the word sati, mindfulness. It is difficult to translate appamada adequately. Literally it means the non-neglect of mindfulness. Pamada, its opposite, is negligence, which in this context means allowing one's mind to wander among objects of sense pleasure. Appamada 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 appamada in his final admonition to his disciples: 'Strive on with heedfulness (appamadena sampadetha).' It is equally significant to note that the last words of the Venerable Sariputta, the foremost disciple of the Buddha, who predeceased the Master, also advocate the value of appamada: `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 fulfilment. He who is mindful and aware of himself at all times, is already at the gates of the Deathless.

 

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

 

`Heedfulness is the way to the Deathless; ⁶ heedlessness is the way to death. The heedful do not die; ⁷ the heedless are like the dead. 

 

'Clearly understanding this (difference) ⁸ the wise in heedfulness, delighting in the pasture ⁹ of the Noble Ones (ariyas) rejoice in (their own) heedfulness.

 

'Ever meditative, ever strenuously striving, those wise ones realize Nibbana, the supreme security from bondage.’ ¹⁰

 

The importance of heedfulness is emphasized by the Master 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.' ¹¹

 

'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.’ ¹²

 

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

 

'Heedful among the slothful

Awake among the sleepy,

The sage outstrips them all

As the racehorse a hack.' ¹³

 

Constant mindfulness and vigilance is necessary to avoid ill and do good. 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 severe 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.

 

Let us listen to these words of the Buddha: `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.’ ¹⁴

 

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.’     ¹⁵

 

Further says the Blessed One:

 

`I, monks, do not say to each and every monk that he should strive on with heedfulness; neither do I say that he should not strive on with heedfulness. Those monks who are Arahats, taint-extinguished, 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 reason? Perfected are they through heedfulness, it is not possible for them to be headless. 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 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 "workout your deliverance with heedfulness".' ¹⁶

 

As we discussed in the preceding chapter, meditation is fulfilled by the conjunction of the three last factors of the path: effort, mindfulness and concentration. These form the three strands of the rope; they are intertwined and interrelated. Mindfulness, however, is considered as the strongest strand, for it plays an important role in the acquisition of both calm and insight. Mindfulness which is awareness is a certain function of the mind and, therefore, a mental factor. Without this all-important factor of mindfulness one cannot cognize sense objects, one cannot be fully aware of one's behaviour, it is called tight mindfulness because it avoids misdirected attention, and prevents the mind from paying attention to things in a false way. Mindfulness guides its possessor on the right path to purity and freedom.

 

Now this right mindfulness should be applied to each and every thing 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.' ¹⁷

      

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' (sampajanna). The compound word sati-sampajanna occurs frequently in the discourses. Mindfulness and clear comprehension are co-operative.

 

As a man going from the open into a dark room gradually dis­cerns the objects in it, so does a man when fully awake and mindful comprehend things better and bring their true nature to light. The true nature of things is shrouded by ignorance, is camouflaged by nescience; but mindfulness of the right type, which we shall discuss in this chapter, aids man to right understanding and deliverance of mind.

 

`Just as in a gabled house, monks, whatever rafters there are all converge on the ridge-pole, resort equally to the ridge-pole, are fixed in the ridge-pole and join together there, even so, whatever wrong states there are, all are rooted in ignorance, are fixed in ignorance and join together there. Wherefore, monks, you must train yourselves: "We will live together with heedfulness."' ¹⁸

Ignorance is to experience that which is unworthy of being ex­perienced, namely evil. Further it is the non-perception of the con­glomerate nature of the aggregates; non-perception of sense organ and object in their nature as organ and object; non-perception of the emptiness or the relativity of the primaries; non-perception of the dominant nature of the sense-controlling faculties and of the thus-ness, the infallibility, of the Four Truths. ¹⁹

 

And the five hindrances nourish (or condition) this ignorance. They hinder the understanding of the way to release from suffering. And what nourishes these hindrances? The three evil modes of life: bodily, verbal and mental wrong-doing. This threefold nutri­ment is in turn nourished by non-restraint of the senses. The food of non-restraint is shown to be lack of mindfulness and clear com­prehension (asati asampajanna). In this context non-restraint is caused by the object (dhamma) drifting away, by the mind lapsing and forgetting the characteristics of existence (impermanence, un­satisfactoriness and voidness of self) and the true nature of things.

 

It is when one does not bear in mind the impermanency and other characteristics of things that one allows oneself liberties in speech and deed, and gives rein to imagination of an unwholesome kind. Lack of clear comprehension means no clear comprehension of purpose, suitability, resort and non-delusion. ²⁰ When one does something without a right purpose; when one considers or does things which do not help the good, or which prevent improvement; when one forgets the Dhamma, which is the true resort of those who strive; when one lays hold of things believing in one's delusion that they are pleasant, permanent and substantial, then non-restraint is encouraged.

 

And behind this lack of mindfulness and clear comprehension lies unwise or unsystematic attention, which the books call attention that is off the right course. For it takes the impermanent as permanent, the unsatisfactory as satisfactory, the soulless as soul, the offensive as beautiful or the bad as good. ²¹

      

When unsystematic attention increases it fulfils two things: ignorance and thirst for becoming. Ignorance being present, the arising of the entire mass of suffering comes to be. Thus a person of unwise or unsystematic attention revolves endlessly in the cycle of existence (samsara); like a ship drifting at the wind's will, like a herd of cattle in a whirlpool or like an ox yoked to a cart.

 

The word sati (Skt. smrti) also means 'memory' or `remembrance' ; for instance terms such as 'anussati', calling to mind; patissati, 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 mindfulnesses, 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' (Satipatthana). The word patthana, which is the shortened form of upatthana, means literally 'placing near (one's mind),' i.e. remaining aware, establishing or arousing, as in the expression satim upatthapetva, literally 'having kept present' (his mindfulness).

 

To raise up the person to a keen sense of awareness in regard to an object and to bring into activity, to call forth, and stir up the controlling faculty, the power, the enlightenment factor, and the way factor of mindfulness is the Arousing of Mindfulness designed.

 

'Every Arousing of Mindfulness in regard to body, feeling consciousness or a mental object can be considered as a beginning of the road to insight. And so these "Arousings" are, in a sense, "starting points". Further with the Arousing of Mindfulness one wakes up heedfulness, intentness and carefulness, and is in a state of mental preparedness in regard to any work in hand.

 

'These Arousings of Mindfulness are many as regards objects, but are one in the: sense of taking place in a single way of quietude charged with insight that leads to Nibbana.' ²²

 

The discourse on the Arousing of Mindfulness (Satipatthana-­sutta, Skt. Smrti-upasthana sutra), which may be called the most important discourse by the Buddha on mental development or medi­tation, occurs twice in the Buddhist Canon, as the tenth discourse of the Majjhima Nikaya and as the twenty-second of the Digha Nikaya. The latter, which is called the Maha-satipatthana-sutta, i.e. the Great Discourse, deals with the Four Noble Truths at length, and it is only in this respect that it differs from the former. The discourse which is reproduced at the end of this chapter is the shorter version.

 

There is no other single discourse in the entire Buddhist Canon that is regarded with so much reverence and high esteem by those who follow the original teachings of the Buddha. In Sri Lanka this sutta is recited by the lay devotees when they observe the eight precepts on a full moon day, and spend the time at a monastery. Even if they do not understand the full meaning of the discourse they listen attentively with deep devotion thus concentrating their minds on the Buddha-word. It is a common sight to see a monk reciting this sutta by the bedside of a dying man so that his mind may be directed towards, and concentrated on, the Buddha-word and that his last thoughts may be purified.

 

If we read and try to understand this discourse it becomes clear that it covers the principal tenets of Buddhism, and that mindful­ness has to be applied to all--the world within and without--always, everywhere during our waking life.

 

One may think that the contents of this discourse are rather obsolete and impracticable. That is because man has adapted him­self to his environment and lives subserviently in a rut. Our character depends upon our habits which with most of our longings and in­clinations do not lead to right thinking and understanding, but to detesting anything that might drag the mind from its customary channels.

 

The ordinary layman in the midst of life's turmoil may wonder how a busy man can practise satipatthana, the Arousing of Mindful­ness, as described in the discourse. It is true that the practice of some of the sati methods mentioned in the sutta needs time and a cloistered atmosphere: but surely it can be cultivated during our daily work. For instance there is no need to go into seclusion to curb hindrances. It is while we are in society that we are often confronted with disagreeable sights and sounds, etc., which tend to evoke harmful and unhealthy thoughts, and it is then that we need mindfulness to restrain ourselves from entertaining them. While we are at work, sense desire, ill-will, jealousy, pride and other un­wholesome thoughts are sure to arise and upset our balance of mind. It is then that we need meditation to check such harmful elements. If we are not slaves to our passions, if we are strong-willed, we can restrain ourselves and curb the conflicts in us.

 

Further, time spent in secluded contemplation is not wasted: it goes a long way to strengthen a man's character. It is an asset to our daily work and progress if we can find the time to cut ourselves off from routine and spend a day or two in quiet contemplation. This is surely not escapism or living in idleness, but the best way to strengthen our minds and mental qualities. It is a beneficial intro­spection; it is by examining one's thoughts and feelings that one can probe into the inner meaning of things, and find the power within.

 

`A certain aloofness, a withdrawing of the mind at times from the busy-ness of life is a requisite to mental hygiene.'

 

Right mindfulness is a mental factor that sharpens the power of observation, and assists right thinking and understanding. Orderly thinking and reflection is 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.' ²³

 

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 Master points out at the very beginning of the sutta, the fourfold Arousing of Mindful­ness 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.' ²⁴

 

Let us now turn to that one and only way.

 

 

 

Thus have I heard:

 

At one time the Blessed One was living among the Kurus, at Kammasadhamma, a market town of the Kuru people.

 

Then the Blessed One addressed the monks thus: 'Monks', and they replied: 'venerable sir.' The Blessed One spoke as follows:

 

This is the only way, monks, to purify beings, surmount sorrow and lamentation, destroy pain and grief, reach the right path and realize Nibbana, it is the way of the four Foundations of Mindfulness. What four? Herein (in this Dispensation), a monk ²⁶ lives practising body-contemplation on the body, ardent, clearly comprehending and mindful (of it), having overcome covetousness and grief con­cerning the world (of the body); he, lives practising feeling-contemplation on feelings, ardent; clearly comprehending and mindful, having overcome covetousness and grief concerning the world (of feeling), he lives practising mind-contemplation on the mind, ardent, clearly comprehending and mindful, having overcome covetousness and grief concerning the world (of the mind); he lives practising mind-object contemplation on mind objects, ardent, clearly comprehending and mindful, having overcome covetousness and grief concerning the world of (mental objects).

 

 

I. THE CONTEMPLATION OF THE BODY

 

1. Mindfulness on Breathing

 

And how, monks, does a monk live practising body-contemplation on the body. Herein, a monk having gone to the forest, to the foot of a tree, or to a lonely place ²⁷ sits down cross-legged ²⁸ keeping the body erect and his mindfulness alert, mindful he breathes in, mind­ful he breathes out. When breathing in a long breath, he knows: 'I breathe in a long breath'; when breathing out a long breath, he knows: 'I breathe out a long breath'; when breathing in a short breath, he knows: ‘I breathe out a short breath'. `Conscious of the entire process      ²⁹ will breathe in', thus he trains himself: 'Conscious of the entire process I will breathe out', thus he trains himself.

 

Thus he lives practising body-contemplation on the body in­ternally or externally or both internally and externally (that is contemplating his own breathing and another's breathing, and contemplating his own and another's breathing alternatively).... Thus he lives independent clinging to nothing in the world.

 

Thus indeed, a monk lives practising body-contemplation on the body.

 

 

2. The Postures of the Body

 

And again, when going, he knows: 'I am going'; when standing, sitting, lying down, he knows (i.e. he is aware of the posture); he knows any other position of the body. Thus he lives practising body­-contemplation on the body ... (as before)..... He lives independent, clinging to nothing in the world.

 

 

3. The Fourfold Clear Comprehension

 

And again, in going forward and in going backward, he applies clear comprehension; in looking straight forward and in looking elsewhere, he applies clear comprehension; in bending and in stretching he applies clear comprehension; in wearing the robes, carrying the alms bowl, in eating, drinking, chewing, savouring, in answering the calls of nature, he applies ]ear comprehension; in walking, in standing, in sitting, in sleeping ³⁰; in waking, in speaking and in keeping silence, he applies clear comprehension.  Thus he lives practising body-contemplation on the body....

 

He lives independent clinging to nothing in the world.

 

 

4. The Reflection on the Repulsiveness of the Body

 

And again, he reflects on this very body encased by the skin and full of impurities from the soles up and from the hair of the head down, thinking thus: 'There are in this body, hair of the head, hair of the body, nails, teeth, flesh, sinews, bones. . . .'

 

Thus he lives practising body-contemplation on the body.....

 

He lives independent clinging to nothing in the world.

 

 

5. The Reflection on the Material Elements

 

And again, he reflects on this very body... thinking thus: 'There are, in this body, the elements of solidity, fluidity, temperature and motion ³¹ ...'

 

Thus he lives practising body-contemplation on the body. . ..

 

He lives independent clinging to nothing in the world.

 

 

6. The Nine Cemetery Contemplations

 

And again, if he sees a dead body... .. . he contemplates on his own body thus: 'Verily, this body of mine too is of the same nature, it will become like that and will not escape from it.'

 

Thus he lives practising body-contemplation on the body....

 

He lives independent clinging to nothing in the world.

 

(The discourse explains nine different stages of the corpse.    In each case the meditator contemplates on his own body thus: 'Verily, this body of mine too is of the same nature, it will become like that and will not escape it.')

 

 

II. THE CONTEMPLATION OF FEELINGS

 

And, how does a monk live practising feeling-contemplation on feelings? Herein, a monk when experiencing a pleasant feeling, knows: 'I experience a pleasant feeling'; when experiencing a painful feeling, he knows: 'I experience a painful feeling'; when experienc­ing a neutral feeling, he knows: 'I experience a neutral feeling.' When experiencing a pleasant worldly feeling, he knows: 'I ex­perience a pleasant worldly feeling'; when experiencing a pleasant unworldly feeling, he knows: 'I experience a pleasant unworldly feeling'; when experiencing a painful worldly feeling, he knows: 'I experience a painful worldly feeling'; when experiencing a painful unworldly feeling, he knows: 'I experience a painful unworldly feeling'; when experiencing a neutral worldly feeling, he knows: 'I experience a neutral worldly feeling'; when experiencing a neutral unworldly feeling, he knows: 'I experience a neutral unworldly feeling.’ ³²

 

Thus he lives practising feeling contemplation on feelings in­ternally or externally ... (as before).... He lives independent clinging to nothing in the world.

 

 

III. THE CONTEMPLATION OF MIND

 

And how does a monk live practising mind contemplation on the mind? Herein a monk knows the mind with lust, as being with lust; the mind without lust, as being without lust; the mind with hate, as being with hate; the mind without hate, as being without hate; the mind with delusion as being with delusion; the mind without delusion, as being without delusion; the shrunken state of mind as the shrunken state (that is an inert state of mind); the distrac­ted state of mind as the distracted state (that is a restless state of mind); the developed state of mind as the developed state (the consciousness of rupa and arupa jhana, i.e. meditative absorptions of the form and formless sphere); the undeveloped state of mind as the undeveloped state (the ordinary consciousness of sensuous existence); the surpassable mind as surpassable (the consciousness of sensuous existence); the unsurpassable mind as unsurpassable (the conscious­ness of the form and formless sphere); the concentrated mind as concentrated; the unconcentrated mind as unconcentrated; the liberated mind as liberated; the unliberated mind as unliberated. Thus he lives practising mind-contemplation on the mind internally or externally... (as before)...

 

He lives independent clinging to nothing in the world.

 

 

IV. THE CONTEMPLATION OF MIND-OBJECTS

 

And how does a monk live practising mind-object contemplation on the mind-objects?

 

1. The Five Hindrances

 

Herein a monk lives practising mind-object contemplation on the mind-objects of the five hindrances. ³³ And how does he practise mind-object contemplation on the mind-objects of the five hin­drances?

 

Herein, when sense desire is present in him, the meditator knows: `There is sense desire in me,' or when sense desire is absent, he knows: `There is no sense desire in me.' He knows how the abandoning of arisen sense desire comes to be; and he knows how the non-arising in the future of the abandoned sense desire comes to be. (The same with regard to ill-will, sloth and torpor, restlessness and worry and sceptical doubt).

 

Thus he lives practising mind-object contemplation on mind-­objects internally or externally...

 

He lives independent clinging to nothing in the world.

 

 

2. The Five Aggregates of Clinging

 

Herein a meditator thinks: 'Thus is material form, thus is the arising of material form, thus is the passing away of material form. (Similarly with regard to feeling, perception, mental formations and consciousness.) Thus he lives practising mind-object contem­plation on mind-objects internally or externally.... He lives independent clinging to nothing in the world.

 

 

3. The Six Internal and the Six External Sense-bases

 

Herein a meditator knows the eye, knows material (visible) forms and the fetter ³⁴  that arises dependent on both (the eye and forms); he knows how the arising of the non-arisen fetter comes to be; he knows how the abandoning of the arisen fetter comes to be, and he knows how the non-arising in the future of the abandoned fetter comes to be.

 

He knows the ear and sounds ... the nose and smells ... the tongue and savours ... the body and tactile objects ... the mind and mind-objects, and knows the fetter arising dependent on both; he knows how the arising of the non-arisen fetter comes to be; he knows how the abandoning of the arisen fetter comes to be; and he knows how the non-arising in the future of the abandoned fetter comes to be.

 

Thus he lives practising mind-object contemplation on mind-­objects internally or externally.. . .

 

He lives independent clinging to nothing in the world.

 

 

4. The Seven Factors of Enlightenment

 

Herein, when the enlightenment-factor of mindfulness is present in him, the meditator knows: 'The enlightenment-factor of mind­fulness is in me'; or when the enlightenment-factor of mindfulness is absent, he knows: 'The enlightenment-factor of mindfulness is not in me.' He knows how the arising of the non-arisen enlighten­ment-factor of mindfulness comes to be; and he knows how the consummation of the development of the arisen enlightenment­ factor of mindfulness comes to be.  (Similarly with regard to the other six factors of enlightenment: Investigation of dhammas, ³⁵ energy, rapture, calm, concentration and equanimity.)

 

Thus he lives practising mind-object contemplation internally or externally.

 

He lives independent clinging to nothing in the world.

 

 

5. The Four Noble Truths

 

Herein a monk knows according to reality: 'This is suffering; this is the arising of suffering; this is the cessation of suffering; this is the path leading to the cessation of suffering.'

 

Thus he lives practising mind-object contemplation on mind-­objects internally or externally or both internally and externally....

 

He lives contemplating origination-factors in mind-objects, or he lives contemplating dissolution-factors in mind-objects, or he lives contemplating both origination-and-dissolution factors in mind-­objects. Or his mindfulness is established with the thought, 'mental objects exist', to the extent necessary for just knowledge and mindfulness, and he lives independent clinging to nothing in the world.

 

Thus indeed, monks, a monk lives practising mind-object-con­templation on the mind-objects of the Four Noble Truths.

 

Verily, O monks, should any person practise these four Arousings of Mindfulness in this manner for seven years, then he should expect one of two results: Knowledge (of final Deliverance, i.e. Arahatship or Sainthood) here and now, or, if there be yet a remainder of cling­ing, the state of Non-return (anagamita, the penultimate stage of sainthood). ³⁶

 

Let alone seven years, should any person practise these four Arousings of Mindfulness in this manner for seven months ... six months . . . five months ... three months ... two months ... a month ... half-a-month--then he should expect one of two results: Knowledge here and now, or, if there be yet a remainder of clinging, the state of Non-return.

 

Let alone half-a-month, should any person practise these four Arousings of Mindfulness in this manner for seven days, then he should expect one of two results: Knowledge here and now, or, if there be yet a remainder of clinging, the state of Non-return.

 

Because of this it was said: 'This is the only way, O monks, for the purification of beings, for the surmounting of sorrow and lamenta­tion, for the destroying of pain and grief, for reaching the right path, for realizing Nibbana, namely the four Arousings of Mind­fulness.'

 

Thus spoke the Blessed One. Glad at heart, the monks welcomed the words of the Blessed One.³⁷     

 

The careful reader will note that in this discourse mindfulness is specially concerned with just four things: Body, feeling, mind and mind-objects, all pertaining to the human being. The contempla­tion of the body makes us realize its true nature, without any pre­tence, by analysing it right down to its ultimates, into its fundamental elements. This mental scrutiny of our own bodies helps us to realize what kind of a 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 practising 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 tranquillity 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.

 

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 analyse our feelings or sensations and decide whether they are pleasant, unpleasant or neutral. Generally, people are depressed when they have to enter­tain unpleasant sensations, 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.

 

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 behaviour, how it can be used for both useless and profitable actions. The man who practises contemplation of the mind learns to control it and not be under its sway.

 

The books tell us the interesting story of the elder Maha Phussa. Practising mindfulness he was always watching his thoughts. If while walking an evil thought were to occupy his mind, he would stop and not continue until the evil thought had been got rid of. People who noticed this used to wonder whether he had lost his way, or lost something on the way.  Later through constant practice of mindfulness he became an Arahat, a man without taints. This indi­cates that the ancients were aware of their thoughts not only when seated in a given posture at a particular time, for meditation, but always.

 

This contemplation of the 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.

 

The fourth and last type of mindfulness covers all the essential Dhamma, the teachings of the Master, most of which are discussed in detail in the present work.

 

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 worth while striving again and again. Some day, if not in this life, in another birth, we may reach the summit that all who really strive have 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.'

 

 

 

1. Dhp. 157.      

 

2. S. v. 168.

 

3. Satipatthana, literally setting-up of mindfulness.

 

4. See        chapter 1, n 6.  

 

5. Dhp. 158.

 

6. Amata = Nibbana, com.

 

7. This does not mean that the heedful are immortal; far from it, all beings are mortal; the idea implied is that the heedful who realize the deathless Nibbana are beyond both birth and death. The heedless are regarded as dead; for they are subject to repeated births and deaths, samsara.

 

8. The fact that there is an escape from samsara for the heedful, but not for the heedless.

 

9. Gocara, i.e. Foundations of Mindfulness (satipatthana).

 

10. Dhp. 21-23. 

 

11. S. i. 86.         

 

12. A. i. 11.

 

13. Dhp. 29, Lit. 'As a swift horse a weak one.’

 

14. A. 3.   

 

15. D. ii. 120.

 

16. M. 70.          

 

17. S. v. 115.

 

18. S. ii. 263.      

 

19. Sv. p. 134.

 

20. Sattha sampajanna, sappaya-s, gocara-s, asammoha-s.

 

21. See also chapter 7.

 

22. The Way of Mindfulness, Bhikkhu Soma (Lake House, Colombo, 1949). p. xviii.

 

23. Satipatthana Com.

 

24. Sn. 174.

 

25. I have slightly condensed the discourse without deleting the essentials, but have dropped the similes.

 

26. Whosoever undertakes this practice is meant by the term monk (bhikkhu, Skt. bhikshu) Com.

 

27. Your own bedroom, or your 'shrine room' if you are fortunate in having one, may be a lonely and more personal place for you.

 

28. This posture, like an isosceles triangle and practised by most of the easterners, may not be practicable to some, especially those of the western world, but they can adopt a posture that does not bring them discomfort. They may sit on a chair, but for this particular meditation, unlike the others, the body should be 'erect' without unnecessary rigidity, hands may be relaxed on the lap, or the right palm may be placed on the left.         Eyes may be shut or they may gaze at the tip of the nose without straining themselves; lips should be closed, the tongue touching the upper palate. All these indicate that a person bent on this medi­tation should also try to have his body 'collected', which is an asset to his mental concentration.

 

29. Sabba-kaya. Literally, 'the whole (breath) body'. According to the Visuddhi Magga, 'kaya' here does not mean the physical body, but the whole mass of in-breathing and out-breathing.

 

30. 'Who, after lying down falls asleep, and then, after getting up from his sleep, reflects: "The bodily and mental things which existed during the time of sleep ended just during sleep," is called a doer of clear comprehension in sleeping and waking.

     'The non-occurrence of processes which make action or are made of action is sleep: the occurrence, waking'. The Way of Mindfulness, Bhikkhu Soma (Colombo, 1949) p. 95.

 

31. See chapter 3.      

 

32. Worldly (samisa) feelings are those 'bound up with home life’; and un­worldly (niramisa) feelings are those 'bound up with renunciation'. Unworldly pleasant feeling is happiness brought about by the meditation while unworldly painful feeling is due to the awareness of one's imperfections and slow progress on the Path to Deliverance. Unworldly neutral feeling is equanimity resulting in insight. M. 137.

 

33. For detailed account of the hindrances see chapter 14. 

 

34. See chapter 14.

 

35. Dhamma here stands for mind and matter.

 

36. As at M. 70.

 

37. When translating this discourse from the Pali, I have closely followed: The Way of Mindfulness, being a translation o,, f the Satipatthana Sutta of the Majjhima Nikaya: its Commentary.... By Bhikkhu Soma (Colombo, 1949); and The Heart of Buddhist Meditation, a handbook of mental training; based on the Buddha's Way of Mindfulness, by Nyanaponika Thera (Rider and Company, 1962), p. 117.