Chapter II DEFINITION OF THE TERM AND SAMMĀSATI

The word “Sati” has been used in Buddhist in the sense of “" for over 2500 years. Sati is the most important for cultivation of , and Vipassanā (insight ). There are different ways to explain the term Sati, it may be so useful to take a fresh look at mindfulness to clarify its meaning. The approach in this chapter is to seek the nature of mindfulness by studying the Suttas in which the and his students have used the term. In these Suttas we find a number of themes associated with mindfulness. It consists of the concept of the word Sati and also of the word Sammāsati, which is used to give the sense of correct (right) mindfulness. The definition and the meaning of Sati and Sammāsati, the types of the Sammāsati and different functions of Sati are also discussed in this chapter. Now we should go in detail in order to understand the Term Sammāsati clearly.

II.1. Concept of Sati (mindfulness)

The psychological concept of mindfulness involves the non- judgmental acceptance of thoughts, feelings and body sensations.

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Mindfulness and a practicing of mindfulness can also decrease negative thoughts that intrude upon a leader‟s mind.8 The research has shown that Sati (mindfulness) leads to a better quality of life through feeling better and having less emotional distress.

Sati plays a central role in the teachings of where it is affirmed that "correct" or "right" mindfulness is the critical factor in the path to liberation and subsequent enlightenment. Sati is unique to and it is spread to every and philosophy. It is the Buddhist code of mental and physical conduct leads to the end of .

II.1.1. Definition of Sati (Mindfulness)

Sati (Mindfulness) plays an important role in both in theory and practice. Many contemporary Buddhist teachers, especially who follow the tradition advocate mindfulness. In the book “Mindfulness, Memory and Wisdom” written by Patrick Kearney, we can find a variety of definitions of mindfulness among contemporary authorities, such as:

Nyanaponika Thera defines Sati (mindfulness) is “a kind of attentiveness that is good, skilful or kusala (right action).”9

Ṭhānissaro sees Sati (mindfulness) as the ability to keep something in mind.”10

8 Srinivasan S. Pillay, Your Brain and Business, Printed in the of America, first printing March, 2011, p. 48. 9 , The Heart of Buddhist Meditatio, : SriLanka,1962, p. 9. 10 , The Wings to Awakening, Dhamma Dana Publications, 1998, p.72. 17

Ṃāṇavīra Thera says “it is general recollectedness, not being scatterbrained and he links it with “reflexion,” knowing what one knows or does as one does it.”11

Sati is the only factor which is always as Cetasika (mental factor) in the Kusala- (skilful states of mind): whenever there is skilful consciousness, there is Sati. Sati is paying to what is salient in the present moment.

The definition of Sati in the Dhammasaṇganī is as follows: “Sati is recollecting, calling back to the mind, remembering, bearing in mind, Sati is not merely memory in the present, but also in the past, discriminating between good and bad.”12 In this definition, Sati appears to be a neutral factor and sati occurs only in the list of Dhammas which are essentially wholesome. It does not belong to the factors common to all kinds of consciousness, etc. Bhikkhunī Kusuma says “Sati is one of the twenty five “states that are good”. Sati accompanies every skillful consciousness; Sati does not accompany unwholesome consciousness.”13

The practice of Sati is the basis for development for inner mind and its role is like a gatekeeper allowing the people to enter into the city. This is the exact sentiment, which the Buddha and Sāriputta have expressed. It is to be expressed that the disciple, who resolves in energy and establishes mindfulness, will gain concentration and one- pointedness of mind.

11 Ñāṇavīra Thera, Clearing The Path. Buddhist Cultural Centre, 2001, p.155. 12 Mrs. Rhys Davids, Translation of Dhamma Sangani Buddhst Psychology.(Abhidhamma), Oriental Books Reprint Corporation, New , p.16. 13 Bhikkhunii Kusuma M., Ph.D., A Mental Therapy, The Development of Four Foundation of Mindfulness Taipei Taiwan, 2005, p.5. 18

II.1.2. The meaning of Sati

According to terminology of the Buddhists, Thomas William Rhys Davids, scholar of the Pāli language first translated the word Sati in English as “mindfulness” and Sammāsati as "Right Mindfulness” “the active, watchful mind".14 Subsequently Sati was translated into Tibetan as “trenpa” (wylie: dran pa) and Chinese as nian 念. The Pāli word “Sati” literally means “memory.” the word Smṛti (Smṛti) literally means "that which is remembered", usually translated as mindfulness, or as and constitutes a mental quality of crucial importance in . adds that “as a mental factor, it signifies presence of mind, attentiveness to the present, rather than the faculty of memory regarding the past.”15

According to Monier-Williams in Sanskrit-English Dictionary16 Sati related to the root “Smṛ” which means to remember, to recollect, bear in the mind, call to mind, be mindful of something.

A Dictionary of Chinese Buddhist Terms gives basic translations of Sati (nian 念) Smṛti as "Recollection, memory; to think on, reflection; repeat, intone; a thought; a moment.”17

In the simple term, Sati means the training of one‟s mind to examine things in such a way as to recognize what is important and

14 T. W. Rhys Davids, (tr.), Buddhist Suttas, Orford, 1881, p.107. 15 Bhikkhu Bodhi (ed), Abhidhammattha Saṅgaha, A comprehensive manual of Abhidhamma, Kandy BPS, 1993, p.86. 16 Monier Monier-Williams, Sanskrit-English Dictionary, Motilat Barnasidass New Delhi, 2002, p. 1272. 17William Edward, A Dictionary of Chinese Buddhist Terms, Motilat Barnasidass New Delhi, 2003, p. 258. 19

not to be led astray by the way of unwholesomeness. “Whatever we do we should do it with mindfulness, that is paying full attention, when you study you should pay full attention, you must be mindful, then you will get good results. If you work with mindfulness you will do good work and the chance for errors is very slim. Mindfulness is important instrument of working”.18

Sati is required not only to fully take in the moment to be remembered, but also to bring this moment back to mind at a later time. To “re-collect”, then, becomes just a particular instance of a state of mind characterized by “collectedness” and the absence of distraction.

To sum up, we can say that there are basically the elements to note of the definition and meaning of sati in the literature: (1) sati remembers or does not lose what is before the mind; (2) Sati is a natural 'presence of mind'; it stands near and hence serves and guards the mind; (3) Sati “calls back to mind”, that is, it remembers things in relationship to things and thus tends to know their value and widen the ; (4) Sati is thus closely related to wisdom; it naturally tends to seeing things as they truly are.

II.1.3. Characteristics, functions of Sati (mindfulness)

The theme of mindfulness spreads throughout each of the Buddhist scripture as well as other that compose the path to freedom. The fundamental of mindfulness and its characteristics will be explained in detail.

18 Ven, C. Phangcham, Buddhism for Young Students, Dhammaram:Sunday School, USA, 1990, p. 48. 20

 Characteristics of Sati (mindfulness)

The characteristic of Sati (mindfulness) is non superficiality.

In the , Sati is described as follows; Mindfulness has the characteristic of remembrance. Its function is not to forget. It is manifested as guarding.19

Or Sati has the characteristic of not wobbling. Its function is to forget unwholesomeness. It is manifested as the state of confronting an objective field. Its proximate cause is strong perception or the foundation of mindfulness concerned with the body, feeling, consciousness and mind objects.20

While a determining factor among the thirty-seven factors of Buddha‟s teaching, Sati is the central characteristic of the mind.

Other characteristics of Sati, according to Venerable H.Gunaratana Mahathera as follow:

1. “Sati is non-judgmental observation. It is the ability of the mind to observe without criticism.”21a

2. “Sati is an impartial watchfulness, it does not get hung up in what is perceived, it just perceives.”21b Mindfulness does not get infatuated with the good mental states, not try to sidestep the bad mental states, it is neither clinging to the pleasant, nor fleeing from the unpleasant. Mindfulness sees all experiences, all thoughts, and all feelings as equal.

19 Bhikkhu Ñāṇamoli (trans), The Path of Purification, Taipei, Taiwan, 2006, Pr.172,p.169. 20 Ibid, p.142. 21 a,b,c Venerable H. Gunaratana Mahathera, Mindfulness in plain English, W.A.V.E, 2003, p.148. 21

3. “Sati registers experiences, Sati just observes everything as if it was occurring which is based on reflection and memory.”21c

In the present time, awareness is the characteristic of Sati (Mindfulness). With Mindfulness one sees all phenomena without references to concepts like “me”, “my” or “mine”.

 Functions of Sati (Mindfulness)

The "absence of confusion" is the function of Sati (Mindfulness). According to Joseph Goldstein & in the book “Seeking the Heart of Wisdom” there are three functions of Sati (Mindfulness):

The first function of Sati (Mindfulness) is to see clearly what is happening in the present moment.22a

In this function mindfulness allows us to notice the present things, to receive each experience without judgment, without grasping or aversion. Through the freshness and immediacy of our attention, and with less identification, we can begin to sense a whole new inner spirit of wisdom.

The second function of Sati (Mindfulness), “Sati develops all the other factors of enlightenment.”22bThat is Sati (mindfulness) makes an extremely powerful attribute of mind, as Sati grows it brings steadiness, calmness, and equanimity with other factors.

The third “function of Sati (Mindfulness) is to balance the mind.”22c

22a.b.c Joseph Goldstein & Jack Kornfield, Seeeking the Heart of Wisdom, Boston &London, 1987, Ps. 62-63. 22

Mindfulness balances the factors of enlightenment too. We can say that mindfulness can help to bring about out an extra-ordinary balance, allowing us to be energized, focused, tranquil, and exploring, all at once.

Looking at Sati from the point of view of ethics, we will discern both negative and positive aspects of the functioning of Sati.

From agitation side, Sati (Mindfulness) restrains the mind, protects one from error, and prevents one from stumbling into undesirable mental states or situations. Sati allows no opportunity for unwholesomeness to enter the mind and prevents the misuse of thought.

On the positive side, Sati is the controller and inspector of the stream of sense-consciousness, mentality and one's all actions, ensuring that they all lie within desired parameters. Sati keeps the mind harnessed to chosen object. Sati is thus the tool for laying hold of or clasping into an object and its action is rather like placing the object in front of the mind for consideration.

When we practice meditation, we can use these activities as functional definitions of Sati:

1. Sati (Mindfulness) reminds us of what we are supposed to be doing;

In meditation, we put our attention on one object. When the mind wanders elsewhere, it is Mindfulness which reminds us what we are supposed to do. It is Mindfulness that brings our mind back to the object of meditation.

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2. Sati (Mindfulness) helps the mind to see things as they really are.

When we are in meditation, Sati is the most important factor, Sati is bare attention and it just looks at whatever comes up.

3. Sati sees the deep nature of all phenomena.

Sati (Mindfulness) sees the true nature of all phenomena. Only when one has mindfulness he can perceive the three prime characteristics which Buddhism teaches: they are (1) , (2) suffering and (3) non-self.23

In brief, “Non-superficiality” is salient characteristic of mindfulness, while the "absence of confusion" is its function, and the “state of being turned towards the object” is its manifestation. It is also called the “Appamāda” (non-negligence) which indicates the state of unremitting alertness of the Yogāvacara, the proficient in spiritual endeavor.

II.1.4. Types of Sati (mindfulness)

There are four types of Mindfulness according to Satipaṭṭhāna Sutta, it can be classified in detail as follows:

Kāyānupassanā (Mindfulness of body)

This means that one‟s mind is firmly bound to the whole body by the rope of right mindfulness. Here the mind is constantly looking at or concentrating upon bodily phenomena, such as breathing in and out and the other exercises listed in the discourse on the application of mindfulness. At this point the meditator has control on his mind so

23 Venerable H. Gunaratana Mahathera, Mindfulness in plain English, W.A.V.E, 2003, p. 148. 24

that mind can be fixed on any subject of meditation. This is the first kind of Sammāsati.24

Vedanānupassanā (Mindfulness of feeling):

It means that one‟s mind is firmly bound by the rope of right mindfulness to the feeling group, e.g. pleasant feeling, painful feeling, neither painful nor pleasant feeling, which occur all the time in the body varying according to conditions. Repeatedly fixing the mind on these feelings will put an end to restlessness of mind, and when this occurs then one has mental control so that the mind will be concentrated on any subject of meditation.

Cittānupassanā (Mindfulness of Mind).

Cittānupassanā is mindfulness on mind object. It means the mindful which is firmly bound with the mindfulness-rope to the contemplation of the mind when it is associated with greed and aversion, which have been present in one‟s mental continuum from time to time according to conditions. When this is often practiced the restless mind disappears and the mind becomes workable so that it can be fixed on any subject of meditation.

Dhammānupassanā (Mindfulness of mental phenomena):

The rope of right mindfulness here binds the mind to the contemplation on such mental objects as sensual desire, ill-will, mental and physical sloth, distraction and worry, and uncertainty (the ) and other subjects given in the discourse which arise conditionally in one‟s mind-continuum. When this has been repeated

24 Mahā Thera Ledi , The Manuals of Buddhism Yangon, Myanmar, 2004, p.423.

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many times restlessness disappears and with this mind-control the mind can be directed to any subject of meditation.25

In practicing Meditation, some people wander and have doubtful why the Buddha taught only four kinds of Mindfulness in Satipaṭṭhāna not more. We can give some reasons why the Buddha taught four, neither more nor less.

The Buddha taught to practice mindfulness of the body for realization of the correct nature of the body. Because of this mindfulness one can understand the ugliness of the body and he can leave the attention of the body very easily.

The Mindfulness of feeling should be undertaken in the proper way to show people the painfulness of feelings and to make them give up their wrong idea in order to understand the important feelings in our body.

Generally people believe that mind is permanent which is wrong. To show them the impermanence of consciousness in order to they give up their wrong belief of consciousness being permanent. Therefore, Mindfulness of consciousness is given.

To convince the fact of the soullessness or the insubstantiality of mental things and to destroy the illusion which clouds their , the Mindfulness of mental object is taught by the Buddha.

Thus the Blessed one declared in Satipaṭṭhāna Sutta: “The four foundations of mindfulness are the only way that leads to the attainment of the purity of mind, to the overcoming of sorrow and

25 Mahā Thera Ledi Sayadaw, Op.cit., Yangon, Myanmar, 2004, p.321. 26

lamentation, to the end of pain and grief, to the entering upon the right path and to the realization of Nibbāna”26

II.2. The concept of Sammāsati (Right Mindfulness)

A person leading a spiritual life needs primarily Sammāsati (Right Mindfulness), it helps to treat the right path. In this way Sammāsati (Right Mindfulness) should be practiced in earnest. By constant practice of right mindfulness one becomes firm in one‟s mind and then one may enjoy good result, the mind dwells in the state of good deeds.

II.2.1. Definition and the meaning of Sammāsati (Right Mindfulness)

1. Definition of the concept of Sammāsati

According to teacher , Sammāsati (Right Mindfulness) is at the heart of the Buddha's teaching. "When Right Mindfulness is present, the and the other seven elements of the Eightfold Path are also present.”27

The word Right mindfulness in Pāli as “Sammāsati” is derived from the word “Sammā” and “Sati”, Sammā means thoroughly, properly, rightly, in the right way. The word; “Sati” means mindfulness. The combination of two words means “right mindfulness, right memory, self-possession.”

The Buddha explains: mindfulness is cultivated through a practice called the four foundation of mindfulness “Cattāro

26 DN: II, p.312. 27 Thich Nhat Hanh,The Heart of the Buddha's Teaching, London-Sydney,1999, p.59. 27

satipatthāna”, the contemplation of the four objective spheres: the body, the feeling, the state of mind, and mental phenomena.

Dīgha Nikāya defined Sammāsati as:

Bhikkhus, what is Sammāsati? This is called Sammāsati,

A Bhikkhū contemplates the body in the body with effort, Sampajañña and Sati, eradicating covetousness and distress with regard to the world;

A Bhikkhū contemplates feeling in feelings with effort, Sampajañña and sati, eradicating covetousness and distress with regard to the world;

A Bhikkhū contemplates the mind in the mind with effort, Sampajañña and sati, eradicating covetousness and distress with regard to the world;

A Bhikkhū contemplates Dhammas in Dhammas with effort, Sampajañña and sati, eradicating covetousness and distress with regard to the world.28

In the Dhammasaṅgaṇī, paragraph 23, we find the definition that:

What is Sammāsati? “Sati” is to bear in mind or bring to mind. “Sati” is the state of recollecting, the state of remembering, the state of non-fading, the state of non-forgetting. “Sati” means “Spiritual Faculty”, the “Sati” is a Spiritual Power, Sammāsati, the Sati that is an Enlightenment Factor, that which is a Path

28 DN: II, P. 313 “Katamā ca, bhikkhave, sammāsati? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati, bhikkhave, sammāsati.” 28

Factor and that which is related to the Path. This is what is called Sammāsati.29

In fact, Sammāsati (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. 2. The meaning of Sammāsati (Right Mindfulness)

Sammāsati (Right Mindfulness) is the development of awareness in the service of spiritual progress. In simple terms, it means the training of one‟s mind to examine things in such a way as to recognize what is important and not to be led astray by the way of unwholesomeness. Right Mindfulness is an important instrument of working.

In fact, Sammāsati (Right Mindfulness) is the aspirant to the Highest Goal of Liberation from Suffering. The value of the re- collective activity of mindfulness is seen in the increasing awareness of the essentials of holy living in the aspirant's mind, and the growing strength of purpose for realizing these within ourselves.

II.2.2. The role of Sammāsati (Right Mindfulness)

The main role of Sammāsati (right mindfulness) here is to remember, to provide a solid framework for observing the activity of fabrication.

This means that right mindfulness doesn‟t simply observe fabrications, nor is it disinterested. It‟s motivated by the aim of right

29 E. Muller.ed, Dhammasangani, PTS, 1885, Pr.13. “Katamā tasmiṃ samaye sammāsati hoti? Yā tasmiṃ samaye sati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati ayaṃ tasmiṃ samaye sammāsati hoti.” 29

view and to put an end to suffering. It‟s a fabrication that helps to supervise the intentional mastery of the processes of fabrication so that they can form the path of the fourth noble truth.

In the , Sammāsati (right mindfulness) plays a consistent role in the process of development of the mind that is not only giving rise to concentration and maintaining it, but also reminding the mind of the framework, motivation, and duties of right view to examine the results of concentration for any traces of stress and, when finding them, to abandon their causes through the subtlest level of right effort. In this way, even after they have directed all the other factors of the path to right concentration, the trio of right view, right mindfulness, and right effort continue to work in harmony to bring about total release.

When we consider all the elements of the Satipaṭṭhāna formula, we can see that Sammāsati (Right mindfulness) plays a supervisory role in keeping practice on the right path. It remembers, from right view, how to recognize the right path from the wrong path. It also remembers to stay alert and focused on the task at hand; it motivates right effort by remembering why the right path is worth following, at the same time reminding right effort of what to do to stay on the path. Right mindfulness also incorporates right effort in its own activity of subduing any concerns that would pull the practice off course. Right effort, in turn, tries to keep right mindfulness established, maintaining it and furthering its development.

This interplay of mutual support explains why some maps of the practice such as the seven factors for awakening place right mindfulness before right effort, whereas others such as the five 30

faculties and the noble eightfold path place right effort before right mindfulness.

The supervisory role played by right mindfulness is in line with the Buddha‟s observation in that “all phenomena have mindfulness as their governing principle.”30

Mindfulness, whether right or wrong is a factor present in any experience where memories from the past are brought to bear on what is happening within that experience: It supplies a framework for understanding the experience, it can remember motivating reasons for why the framework should be applied, while the framework in turn indicates what action(s) should be performed. If the framework or motivation is wrong, the resulting action is likely to be detrimental.

Several similes in the discourses give a sense of how Right mindfulness plays the supervisory role. In Saṃyutta Nikāya31, for instance, the Buddha compares right mindfulness to a goad: a sharp implement that a farmer uses to poke a beast of burden that has become distracted from its task to remind it of its task, to warn it of the dangers of forgetting its task, and to get it moving. In this simile, the beast of burden is persistence. In the same way, right mindfulness serves to poke right effort to change its focus from unskillful distractions-such as greed and distress with reference to the world and to direct it back to the duties dictated by the proper frame of reference.

Other simile for the role of right mindfulness is more complex. For instance: Just as a royal frontier fortress has a gatekeeper-wise,

30 AN:I, p.58. 31 SN:I, p.4. 31

experienced, intelligent-to keep out those he doesn‟t know and to let in those he does, for the protection of those within, and to ward off those without; in the same way, a disciple of the noble ones is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done and said a long time ago. With mindfulness as his gatekeeper, the disciple of the noble ones abandons what is unskillful, develops what is skillful, abandons what is blameworthy, develops what is blameless, and looks after himself with purity.

These similes show right mindfulness brings three sorts of memory to bear on the present moment; to protect the fortress corresponds to remembering motivation. Knowing how to recognize friends from potential enemies corresponds to remembering the proper framework to apply to a given situation. Actually keeping out the potential enemies corresponds to subduing greed and distress with reference to the world.

In fact, we can say that the role of mindfulness is to remember what to look for in the present moment so that adjustments can be made to help the mind settle down pleasantly in concentration.

II.3.The position of Sati (Mindfulness) and Sammāsati (Right Mindfulness) in Buddha’s teaching

Sati is an important feature in the Buddha‟s teachings. Sati not only forms part of the noble eightfold path as right mindfulness but also occupies a central position among the faculties and powers, and it constitutes the first member of the awakening factors. In these contexts, the functions of Sati cover both present moment awareness

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and memory. Thus, Sammāsati (right mindfulness) has co-operated with various other mental qualities such as right understanding, right concentration etc.

In Buddha‟s teaching, there are thirty-seven factors of Enlightenment which are classified under seven groups (1) Satipaṭṭhāna (the four stations of mindfulness) (2) Sammappadhāna (the four right efforts), (3) Iddhipāda (the four roads to power), (4) (the five controlling faculties),(5) Bala (the five powers), (6) Bojjhaṅga (the seven limbs of enlightenment), (7) Aṭṭhangika magga (the Noble Eightfold Path). Among these factors the mindfulness occurs in five of the seven groups that make up the thirty-seven factors conducive to enlightenment, and that the first of these groups is devoted exclusively to-the four stations of mindfulness, which occurs twice in the Buddhist canon and Majjhīma Nikāya indicates the importance of mindfulness.

With regard to two neighbours of Sati (Right Effort and Right Concentration) in the Noble eightfold path, Sati performs additional functions. In the case of supportive of right effort, Sati performs a protective role by preventing the arising of unwholesome states of mind in the context of sense restraint. In relation to Sammā-samādhi (right concentration), Sati acts as an important foundation for the development of deeper levels of mental calm.

In recent years there has been a great resurgence of interest in mindfulness both within the Theravāda tradition and also Mahayāna tradition where the importance of the four stations of mindfulness at a part of the practice of meditation has now come to be appreciated.

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One of the reasons these four stations have occupied such an important place in Buddhist meditation is that they lead to the realization of the three universal characteristics; impermanence, suffering, and not-self. It is combination of mental qualities, supported by the state of mind free from desires and discontent, and directed towards the body, the feeling, the mind and the mental object, which becomes the path factor of Enlightenment.

II.3.1. Sati (Mindfulness) in the five (spiritual faculties)

For the execution of mindfulness reference to Indriyas is inevitable. The Buddha spoke of five spiritual faculties, qualities that bring power and balance to our minds and form an essential part of the path to freedom. Meditation is a process through which, these qualities become strong and enduring forces, touching every aspect of our lives.

Now let us discuss the group of Five Indriya (controlling faculties) and five Bala (powers), such as Saddhindriya (the faculty of faith), Viriyindriya (the faculty of energy), Satindriya (the faculty of mindfulness), Samādhindriya (the faculty of concentration) and Paññindriya (the faculty of full knowledge). Sati occupies the middle position. Here Sati has the function of balancing and monitoring the other faculties and powers, by becoming aware of excesses or deficiencies.

1. Saddhā (Faith)

The first of these spiritual faculties is “Saddhā” usually translated into English as “faith, confidence”. Saddhā has several different levels. The first level arises when we encounter something 34

that inspires us. This feeling of inspiration can fill the mind with brightness, love, and devotion. It is necessary that Saddhā must arise with wisdom, if Saddhā arises without wisdom it becomes the cause of blind faith.

There is also a faith that we can have in the direction of our life's journey, a direction not in time or space, but in the dimension of our understanding.

Another deeper level of faith is born out of wise consideration, when we use our intelligence and discrimination to investigate our experience. This is known as "verified faith" because our original inspiration has begun to be verified or reinforced by the faculty of discriminating wisdom. For example our faith in particular aspects of the teachings in the truth of impermanence and selflessness, or in the possibility of liberation as exemplified by the Buddha or other enlightened beings.

When we develop meditation practice to the point of deep and genuine realization, then our faith is no longer dependent on any external object or situation for reinforcement. We experience the power of unshakable faith, verified not only by our hearts and intellects, but by the deepest levels of intuitive wisdom.

2. Vīriya (Effort)

The quality of effort is the second of the five spiritual faculties. It is the root of our practice and the source of all accomplishments in our lives. We need to understand effort and energy in a proper way that generates them from within us, rather than imposing them from the outside by some ideal that demands that we be a certain way, if

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effort is not correctly understood, it can also lead to ambition, tension, and the creation of wrong goals and wrong models. Therefore, we must be attentive in practicing meditation in right way to give rise to the Right Efforts in our life.

3. Sati (Mindfulness)

Sati (Mindfulness) is the third of the spiritual faculties. Mindfulness also occurs in the central position of the five spirits of faculty, in this position mindfulness is provided the important role and its function.

In these five faculties, Mindfulness is main point to balance other faculties. For instances; mindfulness protects the mind from lapsing in to agitation of the thought of the faith, energy and understanding, which favours agitation, and from lapsing into idleness through concentration, which favours idleness. So it is as desirable in all instances as a seasoning of salt in all sauces, as a prime minister in all the king‟s business. Hence it is said in commentaries that mindfulness has been called universal by the blessed One, because the mind has mindfulness as its , and mindfulness is manifested as protection, and there is no exertion and restrain of the mind without mindfulness.

4. Samādhi (Concentration)

Concentration is the fourth of the spiritual faculties. It is the quality that brings strength and intensity to one's practice. The cultivation of concentration can be approached in numerous ways. In the context of insight meditation, concentration is a steadiness of attention to the flow of constantly changing objects. Even when we

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are keeping our attention on the breath, we can feel the continually changing sensations of the air touching the nostrils or the different sensations in the movement of the abdomen.

The key to developing concentration is a persevering continuity of mindfulness.

When we practice developing an unbroken stream of mindfulness, the hindrances to concentration are set at bay, and the mind becomes calm and clear. As mindfulness becomes enduring, the mind remains steady, without becoming scattered or distracted, and concentration becomes strong and well established. If we are willing to make the effort to bring continuity to practice, we will naturally enjoy the power, depth, and wholeness that come from deep concentration. When the mind is not scattered, there is a feeling of completeness and non fragmentation, which brings about a that is completely different from the pleasure we conventionally experience.

Concentration, like the other spiritual faculties, it is present naturally in each moment that we are fully attentive, and it is something we can cultivate right here and now.

5. Paññā (Wisdom)

The fifth of the five spiritual faculties is wisdom. It means insight seeing. Here, wisdom or insight means seeing clearly the nature of experience. When concentration and mindfulness are well developed, insight will develop by itself. It is an intuitive understanding, which no amount of reasoning or intellectualizing can bring about in a genuine way.

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When wisdom develops we become filled with faith, because we have seen for ourselves the true nature of our bodies, our minds, and our lives. The path of insight, of understanding the nature of our being, is a journey that encompasses every aspect of our experience.

The five spiritual faculties; faith, energy, mindfulness, concentration, and wisdom are our greatest friends and allies on the way of understanding. These qualities are most powerful and they must be in balance. Faith needs to be balanced with wisdom, so that faith is not blind and wisdom is not shallow or hypocritical. When wisdom outstrips faith, we can develop a pattern where we know something, and even know it deeply from our experience, yet do not live it. Faith brings the quality of commitment to our understanding. Energy needs to be balanced with concentration; effort will bring lucidity, clarity, and energy to the mind, which concentration balances with calmness and depth. An unbalanced effort makes us restless and scattered, and too much concentration that is not energized comes close to torpor and sleep. Mindfulness is the factor that balances all these and is therefore always beneficial.

II.3.2. Sati (Mindfulness) in the seven factors of Enlightenment

The seven factors of enlightenment, or seven qualities of a noble person, are: Sati (Mindfulness), Dhammavicaya (investigation of the Dhamma), Vīriya (effort), Pīti (rapture), (calmness), Samādhi (concentration) and Upekkhā (equanimity). These seven can be found in all phases of practical Vipassanā. But if we take the progressive stages of insight as a model, we can say that the seven factors of enlightenment begin to be very clear at the stage of insight

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where a meditation begins to see the arising and passing of phenomena.

These seven factors of enlightenment are like the sap that runs through the Buddha's tree of liberation, nourishing all parts of it. They are the qualities of heart and mind that arise from and represent the core. The systematic teachings and practice of these seven Factors will lead us to liberation. When cultivated in practice, profoundly affects our relationship to the world around us. To understand them we must then take to the meditation. Meditation is an instrument of actually developing these mind states. When we practice, we can come to sense how these qualities operate in our minds and in our lives. The personal cultivation and awakening of these qualities brings freedom to the individual and provides actual living transmission of the . 1. The first factor of enlightenment is the quality of Sati (mindfulness), a clear awareness of what is happening each moment. It is the first ingredient in the Buddha's recipe for awakening. Mindfulness means seeing how things are, directly and immediately seeing for one- self that which is present and true. It has a quality of fullness and impeccability to it, a bringing of our whole heart and mind, our full attention, to each moment. It is the instrument most efficacious in self-mastery, and whosoever practicing it has found the path to deliverance. It is fourfold: mindfulness consisting in contemplation of the body (Kāyānupassanā), Feeling (Vedanānupassanā), mind (Cittānupassanā), and mental objects (Dhammānupassanā).

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By means of practicing of the fourfold mindfulness-meditation, one‟s Enlightenment will be automatically development. The Buddha said, if the four foundations of mindfulness are practiced persistently and repeatedly, the seven types of Bojjhaṅgas will be automatically and fully developed.

2. The second factor of enlightenment is Dhammavicaya (investigation of the Dhamma). It is the sharp analytical knowledge of understanding the true nature of all constituent things, animate or inanimate, human or divine. It is seeing things as they really are; seeing things in their proper perspective. Through investigation of the Dhamma one understands that all compounded things pass through the inconceivably rapid moments of arising, reaching a peak, and ceasing, just as a river in flood sweeps to a climax and fades away.

3. The third factor of enlightenment is Vīriya (energy). It is Cetasika, a mental property. As a follower of the Buddha one should not under any circumstances relinquish hope and effort; for the Buddha was the one who never gave up courage and effort even as a Bodhisatta. As an aspirant for , he had as his motto the following inspiring words: Mā nivatta, Abhikkama, "Falter not, advance". Therefore, the man who is mindful and cultivates investigation should next put forth the necessary effort to fight his way out.

4. The fourth enlightenment factor is Pīti (rapture or happiness). This too is Cetasika (a mental property) and is a quality which suffuses both the body and mind. The man lacking in this quality cannot proceed along the path to enlightenment.

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It is very necessary that a man striving to attain enlightenment and final deliverance from the fetters of Saṃsāra should attempt to cultivate the all-important factor of happiness. No one can bestow on another the gift of happiness; each one has to build it up by effort, reflection and concentrated activity. As happiness is a thing of the mind it should be sought not in external and material things, though they may in a small way be instrumental.

When discussing happiness in the context of Sambojjhaṅga, we must bear in mind the vast difference between pleasure and happiness. Pleasure, pleasant feeling is something very momentary and fleeting, while real happiness or rapture comes not through grasping or clinging to things animate or inanimate, but by giving up the attachment of something, the detaching attitude toward the world that brings about true happiness.

In meditation, when we get deeply concentrated, Pīti (rapture) becomes very strong and our whole energetic system is affected. This level of rapture and interest comes as the result of the altered and powerful states that steady concentration and composed mind can produce. Thus conducive to full realization, perfection, to Nibbāna is this fourth enlightenment factor Pīti (happiness).

5. Fifth factor of enlightenment is Passaddhi (Calmness or tranquility). Passaddhi is twofold; Kāyapassaddhi and Cittapassaddhi. Kāyapassaddhi is calmness of body. Kāya here means all the mental properties rather than the physical body; in other words, calmness of Vedanā-kkhandhā. (aggregate of feeling), Saññā- kkhandhā (perception) and Saṅkhāra-kkhandhā.(volitional activities

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or conformations). Cittapassaddhi is the calmness of the mind; that is Viññāṇa-kkhandhā (the aggregate of consciousness).

This factor is a great power in meditation, and through it we can learn to listen more fully to the world around us and to the wisdom of our own heart. To support tranquillity in practice we need to cultivate the stillness in the body, a calmness of breath, and an inner ease and restfulness exercising, breathing.

6. Sixth enlightenment factor is Samādhi (concentration). It is the tranquillized mind that can easily concentrate on a factor of meditation. Concentration is the factor of enlightenment known as one-pointedness, arising when the mind is steadily focused on an object. It is a steadiness that gives the mind tremendous strength. Just as light, when concentrated in a laser, has the ability to cut out through steel, the concentrated mind has the ability to penetrate deeply into the process of mind and body, and to explore widely other realm of consciousness.32

7. The seventh and last factor of enlightenment is Upekkhā (equanimity). The equanimity is the power of mind to experience the changes in the realm of form, the realm of feeling, the realm of mind, yet remains centered and unmoved. Equanimity is developed as one learns to keep his heart open through the changing circumstances of his life and his practice. As he grows in wisdom his heart also matures from an outgoing exuberance of youth with its conditioned fears and desires to what is called a heart of greatness. Again and

32 Joseph Goldstein & Jack Kornfield, Seeeking the Heart of Wisdom, Boston &London, 1987, p.70. 42

again he is challenged to return to this moment, however painful or pleasant or boring, and to let it into his heart to greet it with balance.

When Upekkhā (the factor of equanimity) is strongest it gives a feeling of unshakable stability, unable to upset by any experience whatsoever. One can find that equanimity arises when one releases his identification with the body and mind process. As practice shows how temporary and ungraspable is every aspect of life, then one begins to feel a deep letting go of his attachment to various aspects of his self.

In fact, Upekkhā (Equanimity) is the quality of mind and heart, when developed, allows one to meet every kind of experience with both strength and a softness or fluidity that does not get caught by circumstances. To discover its power is one of the greatest joys of practice.

The seven factors of Enlightenment are closely related to the practice of the four foundations of Mindfulness. In this point reflected the position of mindfulness is defined as the first factor in the list of the seven factors of Enlightenment. Discernment, in the role of the analysis of mental qualities of mindfulness, builds on right mindfulness and leads to the right way. Through the development and the balancing of these seven qualities we can break through the conditioned patterns of the mind and come to know the deepest truth for ourselves. That which was hidden becomes seen; that which was overturned becomes upright. We can live our lives in harmony, with a greatness of heart and a clear mind, and come to know peacefulness.

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II.3.3. The Sammāsati in The Noble Eightfold Path

The Buddha proclaimed that the Eightfold Path is the best among the paths; this is the only path; there is none other path than the Eightfold Path for the purification of insight. At this point, one should not get confused with the Buddha's statement about mindfulness meditation. The discourse on the Four Foundations of Mindfulness, given directly to the at the market town of Kammāsadhamma defines 'the four methods of mindfulness' as 'the only way' for the purification of beings as we have mentioned.

The reader may wonder which is only way; the Eightfold Path or the Four Foundations of Mindfulness. Actually, practicing the Eightfold Path and developing the Four Foundations of Mindfulness are considered to be the same approach in practicing that is to purify the mind of the practitioner. The practice of either the Eightfold Path or the developing the Four Foundations of Mindfulness terminates in the : Morality, Concentration and Wisdom. The practice of the Eightfold Path is based on the purification of morality, establishing concentration, gaining the insight wisdom and reaching final liberation. Similarly, Sīla is the first factor when practicing of Mindfulness, the practitioner try to be aware of any action of body, speech and mind so that he may gain purification of mind. When his concentration becomes stronger, he will see the true nature of the mind and matter. When understanding the true nature of things, he clings to nothing in the world of the aggregates and of senses and thus attains deliverance, the final goal of the Teachings of the Buddha.

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The eight factors of the Noble Eightfold Path are not steps to be followed in sequence, one after another. They can be more aptly described as components rather than as steps, Adhisīla-sikkhā, Adhicitta-sikkhā, Adhipaññā-sikkhā comparable to the intertwining strands of a single cable that requires the contributions of all the strands for maximum strength. With a certain degree of progress all eight factors can be present simultaneously, each supporting the others. However, until that point is reached, some sequence in the unfolding of the path is inevitable. Considered from the standpoint of practical training, the eight path factors divide into three groups:

1. Sīlakkhandha (The moral discipline group), made up of right speech, right action, and right livelihood;

2. Samādhikkhandha (The concentration group), made up of right effort, right mindfulness, and right concentration; and

3. Paññākkhandha (The wisdom group), made up of right view and right intention. These three groups represent three stages of training: the training in the higher moral discipline, the training in the higher consciousness, and the training in the higher wisdom.

Thus the eightfold Path evolves through its three stages, with moral discipline as the foundation for concentration, concentration as the foundation for wisdom, and wisdom the direct instrument for reaching liberation.

Sammāsati is one of the importance factor in the Noble Eightfold Path. We should described in detail the Noble Eightfold

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Path in which divided three stages of training to understand clearly about Sammāsati in the Buddha‟s teaching.

II.3.3.a. Paññā kkhandha (Wisdom Group)

From the Buddhist point of view, wisdom, the final stage of the path is based on Right Understanding and Right Thought. Wisdom here means not the mere knowledge gained by reading, listening and speculating but the direct personal experience of the true nature of mind and matter. The attainment of wisdom is the transformation of the doctrinal aspects from mere objects of intellectual knowledge into direct personal experience. Therefore, true wisdom cannot be found in academic institutions or in a place of where people perform certain rites and rituals but within the mind.33When the experience, understanding, realization and purification are completed, the true wisdom, comprising of the highest perfection can be seen. The aim of Buddhist life is the attainment of such wisdom. Instead of searching for what there is in outer space, man must make an endeavour to find out the nature of his inner space to reach his final goal.

1. Sammā Diṭṭhi (Right Understanding)

Right Understanding is the first element of the Eightfold Path which arises through insight. Right Understanding is to be developed through reflection. The Pāḷi term „Sammādiṭṭhi‟ is a combination of two words: „Sammā‟ and „Diṭṭhi‟. The word „Sammā‟ which refers to

33 Dr. Ananda Guruge, Buddhism in Modern Life, Taipei, Taiwan, R.O.C, 1997, p. 87. 46

a direct, immediate and intuitive situation means “thorough, proper, regent or perfect”. The word „Diṭṭhi‟ translated „view‟ or „belief‟.34

Generally speaking, there are two sorts of understanding: The understanding is the knowledge with an accumulated memory, an intellectual grasping of a subject according to certain given data, this is called Anubodha (knowing accordingly). While real deep understanding is called 'penetration', seeing a thing in its true nature, without name or label. This penetration is possible only when the mind is free from all impurities and is fully developed through meditation.

When we are developing Right Understanding, we use our intelligence for reflection and contemplation of things. We also use our mindfulness and wisdom together. So now we are using our ability to discriminate with wisdom rather than with ignorance. This teaching of the Four Noble Truths is to help us to use our intelligence our ability to contemplate, reflect and think in the wise way rather than in a self destructive, greedy or hateful way.

This right view that penetrates the Four Noble Truths comes at the end of the path, not at the beginning. We have to start with the right view conforming to the truths, acquired through learning and fortified through reflection. This view inspires us to take up the practice, to embark on the threefold training in moral discipline, concentration, and wisdom. When the training matures, the eye of wisdom opens by itself, penetrating the truths and freeing the mind from bondage.

34 T.W.Rhys Davids,& W,Stede, Pāli English Dictionary. Delhi, 2007, p.321. 47

2. Sammā Saṅkappa (Right Thought)

The second element of the Eightfold Path is Sammā saṅkappa. Sometimes this is translated as “Right aspiration”, thinking in the right way. However, it actually has more of a dynamic quality like “intention, attitude or Thought” to be translated as “Thought” which is somehow very meaningful in this Eightfold Path.

Right thought includes saṅkappa (thought of renunciation), Abyāpāda saṅkappa (thoughts free from ill-will) and Avihimsa saṅkappa (thoughts free from cruelty). Thoughts of renunciation spring from the wholesome root of Alobha (non-greed) which they activate whenever they are cultivated. All thoughts of good deeds such as the practice of generosity, the observance of moral conducts, practicing meditation, performing for the abandonment of selfish desires are considered as the factors of renunciation.35

Thought free from ill-will is guided by Mettā (loving- kindness), aroused in opposition to anger, hatred and aversion. Mettā which signifies much more than ordinary friendliness is an intense feeling of selfless loves for other beings radiating outwards as a heartfelt concern for their well-being and happiness. It is a very pure sublime state of human mind; like quicksilver cannot attach itself to anything.

Thoughts of non-violence, considerateness, and compassion towards other beings are thoughts free from cruelty. Thoughts of cruelty, aggressiveness and violence cannot arise when one's mind is

35 Bhikkhu Bodhi, The Buddha and His Dhamma, Kandy, , 1999, p.35. 48

occupied with Karuṇā (compassion). Compassion, tenderness of the mind, makes the heart quiver when others are subject to suffering. It is a wish to help suffering beings to be free from all sorts of suffering. Thoughts of renunciation, of good-will and of non-violence are the qualities of a noble person. They cannot exist in one who is obsessed with thoughts of selfishness. It is the self-sacrificing man who fills his heart with pure thoughts of these qualities.

Right understanding and Right thought are support to each other. Right Understanding and Right thought are called Paññā or wisdom and they make up the first of the three sections in the Eightfold Path. Without Right Understanding and Right Aspiration, without Paññā, we never see the true nature of these views. II.3.3.b. Sīlakkhandha (The Morality Group)

Sīla, the moral aspect of the Eightfold Path, consists of Right Speech, Right Action, and Right Livelihood: that means taking responsibility for our speech and being careful about what we do with our bodies. When we are mindful and aware, we act or work according to time and place.

Sīlakkhandha consists of three factors, they are follows;

1. Sammā vācā (Right Speech)

The Buddha said; “what is right Speech? It is avoidance of telling lies, avoidance of slandering, avoidance of hateful or abusive language, avoidance of frivolous or useless chatter. That, avoidance of these four unwholesome speeches is called Sammāvācā (Right Speech)”36

36 DN: II, p.312. 49

According to this definition, the abstinence from unwholesome speech is the intention of right speech. The essential point is that one who abstains from wrong speech establishes the moral foundation of the path.

Abstention from telling lies is one of the basic moral precepts in Buddhism. To tell the truth and to speak honestly and correctly is what the Buddha meant by abstention from telling lies. The Buddha opened both sides to the precept. The negative side is abstention from lying whereas the positive is speaking the truth. The determinative factor behind the transgression is the intention to deceive. There are four components of telling lies:

a. An untrue situation,

b. The thought of deceiving,

c. The corresponding effort and

d. The communication of the meaning to another.

So we must not tell lies intentionally or deliberately. The Buddha taught the young novice not to speak a deliberate lie even in jest. 37

Slander or back-biting is a speech intended to create enmity to alienate one person or group from another. The motive behind such speech is generally aversion, resentment of a rival's success. Slanderous speech is one of the most serious moral transgressions. The canonical texts record several cases in which the calumny of an innocent party led to an immediate in the plane of misery. There are four components of slanderous speech. They are:

37 DA:I, p.118. 50

a. A person to be divided,

b. The disposition to create a division or to win affection and trust for oneself,

c. The effort and

d. The communication of the meaning.

Harsh speech is speech uttered in anger, intended to cause the hearer pain. The main root of harsh speech is aversion, assuming the form of anger. It may turn a friend into a foe giving disagreeable results for one-self and others, so it has to be restrained. The three components of harsh speech are:

a. A person to be abused,

b. An angry mind, and

c. The act of abusing.38

Frivolous talk or gossip is a pointless talk that lacks purpose or depth. Such speech brings no profit to anyone but only stirs up the defilements in one's mind and in others. The Buddha was very critical of idle chatter for they disturb serenity and concentration, so it has to be refrained. The two components of frivolous talk are:

The disposition to engage in frivolous talk, and

The act of engaging in such talk.

When one restrains from these forms of wrong and harmful speech, one naturally establishes only in speech which is truthful, gentle, beneficial, and friendly, benevolent, meaningful and useful.

38 Ibid. 51

Abstinence from unwholesome speech, therefore, is the essence of right speech.

When one practices insight meditation till the attainment of transcendental noble path, then wrong speech will have been dispelled completely. As one progressively attains the stage of sainthood, one gradually uproots mental defilements which are the cause of wrong speech. Visuddhimagga commentary states that the first stage of sainthood Sotāpanna dispels false speech or telling lies; the third stage of sainthood Anāgāmi dispels slandering and abusive language; the fourth and final stage of sainthood Arahanta dispels frivolous talk.39 Thus, the path of right speech Sammāvācā magga is to be followed until all the Four Transcendental paths have been completely established.

2. Sammā Kammanta (Right Action)

Right Action, the second member of the morality group in Buddhism is abstention from unwholesome deeds that occur with the body. The Buddha mentioned the three Sammā Kammantas in Dīgha Nikāya as:

“It is the avoidance of killing, the avoidance of stealing, the avoidance of sexual misconduct or misuse of the senses. The avoidance of these three physical evils is called Right Action.”40

a. Abstention from taking the life of sentient beings,

b. Abstention from taking what is not given by the owner, and

c. Abstention from illegitimate sexual intercourse.

39 Vism. p. 241. 40 DN:II, p.312. 52

Avoidance of killing is the first precept to abstain from taking life. It enjoins abstaining from killing and harming all sentient beings. 'All sentient beings; in Buddhism, implies all living creatures, all that breathe. In other words, it means all living beings endowed with mind and consciousness such as human beings, animals, insects, and even their eggs. The essential determinant of transgression is the volition to kill, insisting in an action that deprives a being of life. The five components of taking the life of sentient beings are:

a. A living being, the act of killing,

b. The perception of the living being as such,

c. The thought of killing,

d. The act, and

e. The of the being by means of the act.

The second part is the avoidance of stealing that means abstention from taking what is not given, enjoins abstention from stealing, pick-pocketing, robbery, fraudulence, and deceitfulness. It is the volition of theft in one who perceives another's property as such and this volition occasions the act of taking the property away from the owner. If one takes something that has no owner such as water from the river, rock and sand from the sea-shore, or even gems extracted from the earth, the act does not count as volition even though these objects have not been given. There are also has five components in the sense of avoidance of stealing. They are:

a. Property belonging to another,

b. The perception of the property belonging to another,

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c. The thought of stealing,

d. The act and

e. The removal of the article.

The last training precept of right action is to abstain from illegitimate sexual intercourse. It denotes the volition of having sexual intercourse with an inviolable person such as a girl under the care of her parents, etc. The guiding purposes of this precept, from the ethical standpoint, are to protect marital relations from outside disruption and to promote trust and fidelity within the marital union. From the spiritual standpoint, it helps curb the expansive tendency of sexual desire and thus is a step in the direction of renunciation. Twenty kinds of females with whom no male should have sexual intercourse constitute unlawful sexual intercourse. For illegitimate sexual intercourse there are four components:

a. The inviolable person,

b. The thought of indulgence,

c. The effort to indulge and

c. The tolerance of sexual union.

When occasion arises for one to commit such evil deeds, if one restrains from doing them, one is establishing the practice of Right Action. The Path of Right Action should also be developed by observance of the moral precepts and by practicing Vipassanā until the four Transcendental Paths have been completely established as well.

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Here physical action or Kamma is based on Cetanā (mental volition). These unwholesome deeds are committed only when the mind is overwhelmed with greed, anger, or delusion. Whenever these mental states arise in the mind, one should observe them objectively until they have disappeared. This insight leads to the attainment of transcendental wisdom. With the development of insight meditation, mental defilements gradually fall away by themselves. The middle Path is ultimately transcended by a state of consciousness in which all actions are spontaneously right minded. However at the beginning one must observe the precepts as a moral discipline and the basis for what is to come.41

3. Sammā ājīva (Right Livelihood)

The Buddha said in his teaching: “the Noble disciple avoids a wrong way of living, gets his means of living by right way. This is called Right Livelihood.”42

The Buddha taught Right Livelihood not only to lay disciples but to the members of the Saṅgha Order. The Buddha advised a layman with family duties, hence he did not expect from layman the same ethical conduct as from the monks. But He urged them to observe at least the five training precepts and to earn a living by right means. Earning by unjust and unrighteous means dealing in arms and lethal weapons, animals for slaughter, human beings, intoxicating drinks and poison should be avoided for they bring harm, disharmony and unhappiness to the whole society.

41 Dṛ Rewata Dhamma, The first discourse of the Buddha, Wisdom Publication Boston, 1997, p.35. 42 Ibid., p.36 55

So far as a monk is concerned there are four requisites for progress on the path to purity and freedom. When they receive these four requisites, they should avoid all wrong means of living which entail transgression of the six training precepts such as proclaiming higher than human state that is non-existent, acting as 'go-between', eating superior food that he has ordered for his own use without being sick and so on. If a monk abstains from all these wrong means of living, his life will be absolutely pure and free from fraud.

The three Right Action, Right Speech and Right Livelihood follow from Right Understanding of perfect knowing. Right Understanding and Right thought have a definite influence on what we do and say. Sīla refers to the Right Speech, Right Action, and Right Livelihood. In this way, Pañña and Sīla work together in a perfect harmony and to help perfect meditation.

II.3.3.c. Samādhikkhandha (The Concentration Group)

Samādhikkhandha is mental culture or Samādhi (concentration) which includes three other factors of the Noble Eightfold Path as Sammā Vāyāma, Sammāsati and Sammā sammādhi. The Blessed One explained that concentration supported by brings much fruit. Similarly, wisdom supported by concentration brings much advantage. Virtue strengthens concentration and concentration in turn promotes wisdom which helps one to get rid of the clouded view and thus leads to Ceto vimutti (deliverance of mind), the final goal of the Teachings.

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1. Sammā vāyāma (Right Effort)

Vāyāma (Effort) is very essential in all fields in order to finish the deeds completely and successfully. Nothing can be accomplished without effort.

Unwholesome actions never bring good result in this existence and life after death as well. So, one must make an effort not to let arise unwholesome Dhamma in one's mind, through mindful meditation. Whenever sense objects are present, sense awareness generally arises at that moment followed by craving or aversion. If one makes an effort to develop moment to moment awareness by watching them objectively, one will be able to prevent the arising of unwholesome actions.

On the other hand, one must make strenuous effort to cultivate wholesome deeds that not arisen yet. It means one should endeavour to perform ten meritorious deeds till the attainment of Path and Fruition. Before the attainment of supra-mundane knowledge, one must try to develop and increase the wholesome actions that are already performed by recalling and rejoicing them over and over again.

2. Sammā Sati (Right Mindfulness)

Right Mindfulness, important factor in this chapter, is the presence of mind, attentiveness or complete awareness of an object at the very moment. It anchors the mind securely at the present moment, so it does not float away into the past and future with regrets, fears, and hopes. It guards a man from deviating from the path of righteousness and encourages him to do what is good and beneficial for him and 57

others. The Buddha exhorted us to cultivate the arousing of mindfulness through a practice called “the four foundations of mindfulness”.43

The practice of mindfulness should be applied to each and every action that one does in daily life. In all movements, the Buddha taught us to be mindful, whether one walks, stands or sits, whether one speaks, keeps silent, eats, drinks or even when one answers the calls of nature, one should be mindful and wide awake.

With regard to sensations and feelings, one should be clearly aware of all forms of feelings: pleasant, unpleasant, and neutral, of how they appear and disappear within oneself. Concerning the activities of mind, one should be aware whether one's mind is lustful or not, angry or not, deluded or not, distracted or concentrated, etc. As regards ideas, thoughts, conceptions and things, one should know their nature, how they appear and disappear, how they are developed, how they are suppressed, and destroyed, and so on.

One who is mindful and aware of oneself at all times is already at the gate of the Nibbāna (Deathless). The Buddha said, 'mindfulness, O monks, I declare, is essential in all things everywhere. The reason why the Buddha emphasized mindfulness is that the practice of mindfulness is the only way for the purification of beings, overcoming sorrow and lamentation, disappearance of pain and grief, reaching the Noble Path and realization of Nibbāna.

3. Sammā Samādhi (Right Concentration)

43 Four kinds of Mindfulness: Kāyānupasanā, vedānanupasanā, cittānupasanā and dhammānupasanā. 58

Right concentration, the third and last factor of the concentration group, is a mental factor present in every state of consciousness. Concentration fixes the mind rightly and causes it to be unmoved and undistracted. The correct practice of concentration maintains the mind in a state of balance. It can be correctly developed in two ways:

Samatha-yāna (The vehicle of calm) and

Suddha vipassanā-yāna (The vehicle of pure insight).44

Of these two, the former method, the vehicle of calm involves the prior development of calm meditation to the level of access concentration or absorption concentration as a basis for developing insight. The yānika meditator first attains access concentration or one of the fine-material or immaterial-sphere Jhānas. Then he turns to development of insight by defining the mental and physical phenomena occurring in the Jhāna as mentality and materiality and seeking their conditions, after which he contemplates the Jhāna factors in terms of the three characteristics. For this meditator, his prior's attainment of access or absorption concentration is reckoned as Right Concentration.

The second method called Suddha Vipassanā-yāna (the vehicle of pure insight), does not employ the development of calm as foundation for development insight. Instead the meditator, after purifying his morality, enters directly into the mindful contemplation of the changing mental and material processes in his own experience. As this contemplation gains in strength and precision, the mind becomes naturally concentrated upon the ever-changing stream of

44 , The Path of Serenity and Insight, Motilal, Banarsidass Publisher, Delhi, 2002, p.146. 59

experience with a degree of concentration equal to that of access concentration. This moment-by-moment fixing of the mind on the material and mental processes in their present immediacy is known as Khaṇika-samādhi (momentary concentration). It is reckoned as Right concentration for the Vipassanāyānika meditator.

Right Effort, Right Mindfulness, Right Concentration refer to our spirit, our heart. When we think of spirit, we point to the centre of the chest, to the heart, so we have Paññā (head), Sīla (body) and Samādhi (the heart). We can use our own body as a kind of chart, a symbol of the Eightfold Path. These three are working together for realization and supporting each other like a tripod. One is not dominating the other and exploiting or rejecting anything.

The practice of mindfulness is the aspirant to the Highest Goal of Liberation from Suffering. The value of the re-collective activity of mindfulness is seen in the increasing awareness of the essentials of holy living in the aspirant's mind, and the growing strength of purpose for realizing these within ourselves.

Above that stands mindfulness as the activity that takes care of the mind and protects the mind. It is compared to a wagon driver who ties the oxen to the wagon's yoke, greases the axle, and drives the wagon, making the oxen go gently. In this activity mindfulness looks to the smooth working and movement of the mind and takes notice of the processes both skillful and not, taking place in the consciousness.

From the foregoing it can be seen that mindfulness holds things together in the mental flux, brings them up, and prevents them from floating away, getting submerged, forgotten and lost. Without mindfulness there will be no reconstitution of already acquired 60

knowledge and consciousness itself would break in pieces, become fragmentary, and be unable to do properly the work of cognition. Mindfulness runs through the whole of the Buddha‟s word, and embraces everything there. It is like the elephant's footprint which is able to contain the footprint of any other animal. Therefore the Buddha said: “all wholesome things are founded on mindfulness, converge on mindfulness, and mindfulness is to be considered as the most excellent of them.”

Therefore, the teaching of the Buddha, which is within the scope of the mindfulness, is a course or a way that guides a disciple through pure living and pure thinking, to gain supreme wisdom and deliverance from all evils and defilements.

Thus, Sammāsati (Right Mindfulness) is the way or the principle of the Buddha‟s teaching, which is leading to final goal of Buddhism, which is free from Suffering and eradicated or destroyed defilements. In order to understand or handle the fact of Sammāsati we can discuss further. It is the force which pushes one to right practice, after one has given careful thought to the Buddha's Teaching.

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