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RIGHT MINDFULNESS
SAMMÃ SATI
SAMÃDHIKKHANDA
- SAMMÃ VÃYÃMA (VIRIYA)
- SAMMÃSATI (SATI)
- SAMMÃ SAMÃDHI (EKAGGATÃ)
Noble Eightfold Path : 7th Factor
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)
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
Cultivation of Mindfulness
Sati in Development of Concentration & Insight
1. concentration and
2. insight and
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) (mix of material
and mental)
Completion of the practice of satipa55hãnã
1. Kāyānuppasanā
Contemplation of the Body
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 off
craving
qMeditation/analyses of primary elements of
body: reveal there is no I’, no ‘self’
to cling to
cattãro
satipa55hãnã
Four Foundations of
Mindfulness
2. Vedanānuppasanā
Contemplation of Feelings
Vedanā – Feeling or Sensation
§ Vedanā or ‘feeling/sensation’ as used here is a
mental factor present
§ A mental concomitant of consciousness
§ Three kinds of feelings:
1.Pleasant sensation (mental+ physical)
2.Painful (unpleasant = physical and mental)
sensation
3.Neutral sensation
§ Consciousness (mind’s knowing or cognition) is
always accompanied by one of the above kinds
of feelings at various degrees of intensity
Kinds of Feelings & Their Arising
§ Feeling arises upon ‘contact’ (or phassa) of
the sense object (form/color) with the
consciousness via the sense faculty (eye
faculty).
§ There are six senses six kinds of ‘sense’
contacts from which which the
corresponding six kinds of feelings by the
sense faculties arise
Feelings & Arising of Defilements
in the absence of sati, the arising of root
3. Cittānuppasanā
What is Mind?
(adosa or metta)
5, 6: with delusion (moha), without delusion
(amoha or pạññã),
7, 8: the cramped mind, the scattered mind,
•
Contemplation of the State of Mind
cittas),
11, 12: the surpassable/inferior mind
unconcentrated mind,
15, 16: the freed mind, the unfreed mind.
Contemplation of the State of Mind
•
Cittānuppasanā - Practice
For beginners in this training, it is considered
adequate start the training with noting the
first six cittas, those with or without root
defilements:
1,2: lobha, alobha,
and dissolves.
Cittānuppasanā - Practice
As contemplation deepens,
passing
n There is also the understanding on how
n
Dhammānuppasanā on Nīvara7a - Practice
All hindrances can be discarded with wise
Anāgāmī magga
Note:
See Mahãsatipa55hãna by Venerables U Jotika and U Dhaminda
Dhammānuppasanā on Nīvara7a - Practice
nContemplate the cause and dissolution of the
hindrances
èAppearance of hindrances due to unwise
attention (ayoniso manasikāra)
èHindrances temporarily discarded by wise
attention (yoniso manasikāra)
èHindrances permanently discarded by realisation
of the Four Noble Truths
èProgressively strengthening mindfulness and
gaining insight
è
Note: See Mahãsatipa55hãna by Venerables U Jotika and U Dhaminda
n
Seven Factors of Enlightenment
Bojjha}ga – aids to liberation
Sati initiates
and stays
throughout the
contemplation
process
SAMMÃ SATI - SUMMARY
q Sati, a mental factor, responsible for placing
and keeping the mind firmly on the object
(field of experience) and penetrate it
deeply
q When sati is weak or absent, the mind is
subject to papañca, a series of fabrication
ensues, blocking the ‘seeing’ of true
reality
q Sammã sa tiis in stru m e n ta lin th e p ra ctice
le a d in g to co n ce n tra tio n ( sa m ã d h i) a n d
in sig h t ( p a n n ã o r w isd o m ) a n d e ve n tu a lly