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Sati (Pali Sanskrit: smṛti), translated as mindfulness or awareness) is a spiritual or psychological faculty (indriya) that forms an esssential part of Buddhist practice. It is one of the seven factors of enlightenment. "Correct" or "right" mindfulness (Pali: sammā-sati, Sanskrit samyak-smṛti) is the seventh element of the noble eightfold path.

Mindfulness practice, inherited from the Buddhist tradition, is being employed in psychology to alleviate a variety of mental and physical conditions, including obsessive-compulsive disorder, anxiety, and in the prevention of relapse in depression and drug addiction.

Definition

The Abhidhammattha Sangaha, a key Abhidharma text from the Theravāda tradition, defines sati as follows:

The word sati derives from a root meaning 'to remember,' but as a mental factor it signifies presence of mind, attentiveness to the present, rather than the faculty of memory regarding the past. It has the characteristic of not wobbling, i.e. not floating away from the object. Its function is absence of confusion or non-forgetfulness. It is manifested as guardianship, or as the state of confronting an objective field. Its proximate cause is strong perception (thirasaññā) or the four foundations of mindfulness.

The Abhidharma-samuccaya, a key Abhidharma text from the Mahāyāna tradition, defines smṛti as follows:

What is smṛti? It is not to let what one knows slip away from one's mind. Its function is not to be distracted.

Mindfulness means not only, "moment to moment awareness of present events," but also, "remembering to be aware of something or to do something at a designated time in the future". In fact, "the primary connotation of this Sanskrit term (and its corresponding Pali term sati) is recollection".

Translations

The Buddhist term translated into English as "mindfulness" originates in the Pali term sati and in its Sanskrit counterpart smṛti. Translators rendered the Sanskrit word as trenpa in Tibetan (wylie: dran pa) and as nian 念 in Chinese.

Pali

The Pali-language scholar Thomas William Rhys Davids (1843–1922) first translated sati in 1881 as English mindfulness in sammā-sati "Right Mindfulness; the active, watchful mind". Noting that Daniel John Gogerly (1845) initially rendered sammā-sati as "Correct meditation", Davids explained,

sati is literally 'memory' but is used with reference to the constantly repeated phrase 'mindful and thoughtful' (sato sampajâno); and means that activity of mind and constant presence of mind which is one of the duties most frequently inculcated on the good Buddhist."

Henry Alabaster, in The Wheel of the Law: Buddhism Illustrated From Siamese Sources by the Modern Buddhist, A Life of Buddha, and an Account of the Phrabat (1871), had earlier defined "Satipatthan/Smrityupasthana" as "The act of keeping one's self mindful."

The English term mindfulness already existed before it came to be used in a (western) Buddhist context. It was first recorded as myndfulness in 1530 (John Palsgrave translates French pensee), as mindfulnesse in 1561, and mindfulness in 1817. Morphologically earlier terms include mindful (first recorded in 1340), mindfully (1382), and the obsolete mindiness (ca. 1200).

John D. Dunne, an associate professor at Emory University whose current research focuses especially on the concept of "mindfulness" in both theoretical and practical contexts, asserts that the translation of sati and smṛti as mindfulness is confusing and that a number of Buddhist scholars have started trying to establish "retention" as the preferred alternative.

Bhikkhu Bodhi also points to the meaning of "sati" as "memory":

The word derives from a verb, sarati, meaning “to remember,” and occasionally in Pali sati is still explained in a way that connects it with the idea of memory. But when it is used in relation to meditation practice, we have no word in English that precisely captures what it refers to. An early translator cleverly drew upon the word mindfulness, which is not even in my dictionary. This has served its role admirably, but it does not preserve the connection with memory, sometimes needed to make sense of a passage.

Sanskrit

The Sanskrit word smṛti स्मृति (also transliterated variously as smriti, smRti, or sm'Rti) literally means "that which is remembered", and refers both to "mindfulness" in Buddhism and "a category of metrical texts" in Hinduism, considered second in authority to the Śruti scriptures.

Monier Monier-Williams's Sanskrit-English Dictionary differentiates eight meanings of smṛti स्मृति, "remembrance, reminiscence, thinking of or upon, calling to mind, memory":

1. memory as one of the Vyabhicāri-bhāvas ;
2. Memory (personified either as the daughter of Daksha and wife of Aṅgiras or as the daughter of Dharma and Medhā);
3. the whole body of sacred tradition or what is remembered by human teachers (in contradistinction to Śruti or what is directly heard or revealed to the Rishis; in its widest acceptation this use of the term Smṛti includes the 6 Vedangas, the Sūtras both Śrauta and Grhya, the Manusmṛti, the Itihāsas (e.g., the Mahābhārata and Ramayana), the Puranas and the Nītiśāstras, "according to such and such a traditional precept or legal text";
4. the whole body of codes of law as handed down memoriter or by tradition (esp. the codes of Manusmṛti, Yājñavalkya Smṛti and the 16 succeeding inspired lawgivers) … all these lawgivers being held to be inspired and to have based their precepts on the Vedas;
5. symbolical name for the number 18 (from the 18 lawgivers above);
6. a kind of meter;
7. name of the letter g- ग्;
8. desire, wish

Chinese

Buddhist scholars translated smṛti with the Chinese word nian 念 "study; read aloud; think of; remember; remind". Nian is commonly used in Modern Standard Chinese words such as guannian 觀念 (观念) "concept; idea", huainian 懷念 (怀念) "cherish the memory of; think of", nianshu 念書 (念书) "read; study", and niantou 念頭 (念头) "thought; idea; intention". Two specialized Buddhist terms are nianfo 念佛 "chant the name of Buddha; pray to Buddha" and nianjing 念經 (念经) "chant/recite sutras".

This Chinese character nian 念 is composed of jin 今 "now; this" and xin 心 "heart; mind". Bernhard Karlgren graphically explains nian meaning "reflect, think; to study, learn by heart, remember; recite, read – to have 今 present to 心 the mind". The Chinese character nian or nien 念 is pronounced as Korean yeom or yŏm 염, Japanese ネン or nen, and Vietnamese niệm.

A Dictionary of Chinese Buddhist Terms gives basic translations of nian: "Recollection, memory; to think on, reflect; repeat, intone; a thought; a moment."

The Digital Dictionary of Buddhism gives more detailed translations of nian "mindfulness, memory":

• Recollection (Skt. smṛti; Tib. dran pa). To recall, remember. That which is remembered. The function of remembering. The operation of the mind of not forgetting an object. Awareness, concentration. Mindfulness of the Buddha, as in Pure Land practice. In Abhidharma-kośa theory, one of the ten omnipresent factors 大地法. In Yogâcāra, one of the five 'object-dependent' mental factors 五別境;
• Settled recollection; (Skt. sthāpana; Tib. gnas pa). To ascertain one's thoughts;
• To think within one's mind (without expressing in speech). To contemplate; meditative wisdom;
• Mind, consciousness;
• A thought; a thought-moment; an instant of thought. (Skt. kṣana);
• Patience, forbearance.

Alternate translations

The terms sati/smriti have been translated as:

• Attention (Jack Kornfield)
• Awareness
• Concentrated attention (Mahasi Sayadaw)
• Inspection (Herbert Guenther)
• Mindfulness
• Mindful attention
• Self-recollection (Jack Kornfield)
• Recollecting mindfulness (Alexander Berzin)
• Recollection (Erik Pema Kunsang, Buddhadasa Bhikkhu)
• Reflective awareness (Buddhadasa Bhikkhu)
• Retention
• Presence (Symran) Dav Panesar

Practice

Mindfulness, which, among other things, is an attentive awareness of the reality of things (especially of the present moment) is an antidote to delusion, and is considered as one of the 'powers' (Pali: bala) that contribute to the attainment of nirvana. This faculty becomes a power in particular when it is coupled with clear comprehension of whatever is taking place. Nirvana is a state of being in which greed, hatred and delusion (Pali: moha) have been overcome and abandoned, and are absent from the mind.

Satipaṭṭhāna

The Buddha advocated that one should establish mindfulness (satipaṭṭhāna) in one's day-to-day life, maintaining as much as possible a calm awareness of one's body, feelings, mind, and dharmas. The practice of mindfulness supports analysis resulting in the arising of wisdom (Pali: paññā, Sanskrit: prajñā). A key innovative teaching of the Buddha was that meditative stabilisation must be combined with liberating discernment.

The Satipaṭṭhāna Sutta (Sanskrit: Smṛtyupasthāna Sūtra) is an early text dealing with mindfulness.

Samprajaña, apramāda and atappa

In Buddhist practice, "mindfulness" also includes samprajaña, meaning "clear comprehension" and apramāda meaning "vigilance".}} All three terms are sometimes (confusingly) translated as "mindfulness", but they all have specific shades of meaning.

In a publicly available correspondence between Bhikkhu Bodhi and B. Alan Wallace, Bodhi has described Ven. Nyanaponika Thera's views on "right mindfulness" and sampajañña as follows:

He held that in the proper practice of right mindfulness, sati has to be integrated with sampajañña, clear comprehension, and it is only when these two work together that right mindfulness can fulfill its intended purpose..

In the Satipaṭṭhāna Sutta, sati and sampajañña are combined with atappa (Pali; Sanskrit: ātapaḥ), or "ardency," and the three together comprise yoniso manisikara (Pali; Sanskrit: yoniśas manaskāraḥ), "appropriate attention" or "wise reflection."

"Bare attention"

Georges Dreyfus has expressed unease with the definition of mindfulness as "bare attention" or "nonelaborative, nonjudgmental, present-centered awareness", stressing that mindfulness in Buddhist context means also "remembering", which indicates that the function of mindfulness also includes the retention of information. Dreyfus concludes his examination by stating:

he identification of mindfulness with bare attention ignores or, at least, underestimates the cognitive implications of mindfulness, its ability to bring together various aspects of experience so as to lead to the clear comprehension of the nature of mental and bodily states. By over-emphasizing the nonjudgmental nature of mindfulness and arguing that our problems stem from conceptuality, contemporary authors are in danger of leading to a one-sided understanding of mindfulness as a form of therapeutically helpful spacious quietness. I think that it is important not to lose sight that mindfulness is not just a therapeutic technique but is a natural capacity that plays a central role in the cognitive process. It is this aspect that seems to be ignored when mindfulness is reduced to a form of nonjudgmental present-centered form of awareness of one’s experiences.

Robert H. Sharf notes that Buddhist practice is aimed at the attainment of "correct view", not just "bare attention":

Mahasi’s technique did not require familiarity with Buddhist doctrine (notably abhidhamma), did not require adherence to strict ethical norms (notably monasticism), and promised astonishingly quick results. This was made possible through interpreting sati as a state of "bare awareness" — the unmediated, non-judgmental perception of things "as they are," uninflected by prior psychological, social, or cultural conditioning. This notion of mindfulness is at variance with premodern Buddhist epistemologies in several respects. Traditional Buddhist practices are oriented more toward acquiring "correct view" and proper ethical discernment, rather than "no view" and a non-judgmental attitude.

Jay Garfield, quoting Shantideva and other sources, stresses that mindfulness is constituted by the union of two functions, calling to mind and vigilantly retaining in mind. He demonstrates that there is a direct connection between the practice of mindfulness and the cultivation of morality – at least in the context of Buddhism from which modern interpretations of mindfulness are stemming.

Āgamas

The Āgamas of early Buddhism discuss ten forms of mindfulness. The Ekottara Āgama has:

1. mindfulness of the Buddha
2. mindfulness of the Dharma
3. mindfulness of the Sangha
4. mindfulness of giving
5. mindfulness of the heavens
6. mindfulness of stopping and resting
7. mindfulness of discipline
8. mindfulness of breathing
9. mindfulness of the body
10. mindfulness of death

According to Nan Huaijin, the Ekottara Āgama emphasizes mindfulness of breathing more than any of the other methods, and provides the most specific teachings on this one form of mindfulness.

See also

• Buddhism and psychology
• Buddhist meditation
  • Sampajanna
  • Satipatthana
• Dennis Lewis
• Eternal Now (New Age)
• Henepola Gunaratana
• John Garrie
• Mahasati Meditation
• Mahasi Sayadaw
• Metacognition
• Mindfulness (journal)
• Nepsis
• S.N. Goenka
• Samu (Zen)
• Shinzen Young
• Taqwa and dhikr, related Islamic concepts
• Thich Nhat Hanh
• Vipassana

Notes

1. ^ "The topics of Mind and Life XVIII are human attention, memory, and the mind considered from phenomenological (including contemplative), psychological, and neurobiological perspectives... Furthermore, sustained voluntary attention (samadhi) is closely related to memory, because in order to deliberately sustain one’s attention upon a chosen object, one must continue to remember to do so from moment to moment, faithfully returning back to refocus on that object whenever the mind wanders away from it. Likewise, in Buddhism, the faculty of “mindfulness” (smrti) refers not only to moment-to-moment awareness of present events. Instead, the primary connotation of this Sanskrit term (and its corresponding Pali term sati) is recollection. This includes long-term, short-term, and working memory, non-forgetful, present-centered awareness, and also prospective memory, i.e., remembering to be aware of something or to do something at a designated time in the future. In these ways, from a contemplative perspective, memory is critically linked to attention, and both of these mental faculties have important ramifications for the experiential and phenomenological study of the mind, its training, and potential optimization." - official website for the 18th Mind and Life Dialogues meeting
2. "In short, the contemplative training known as “shamatha” (meditative quiescence) deals with the development and refinement of attention; and this is the basis for “vipashyana” (contemplative insight), which entails methods for experientially exploring the nature of the mind and its relation to the world at large." from a description of the 18th Mind and Life Dialogues meeting, official webpage,
3. n Buddhist discourse, there are three terms that together map the field of mindfulness smṛti (Pali: sati), samprajaña (Pali: Sampajañña) and apramāda (Pali: appamada).
4. According to this correspondence, Ven. Nyanaponika spend his last ten years living with and being cared for by Bodhi. Bodhi refers to Nyanaponika as "my closest kalyāṇamitta in my life as a monk."
5. Dictionary.com:adjective
   1. having, expressive of, or characterized by intense feeling; passionate; fervent: an ardent vow; ardent love.
   2. intensely devoted, eager, or enthusiastic; zealous: an ardent theatergoer. an ardent student of French history.
   3. vehement; fierce: They were frightened by his ardent, burning eyes.
   4. burning, fiery, or hot: the ardent core of a star.

References

1. "Sati". The Pali Text Society's Pali-English Dictionary. Digital Dictionaries of South Asia, University of Chicago.
2. Siegel, D. J. (2007). "Mindfulness training and neural integration: Differentiation of distinct streams of awareness and the cultivation of well-being". Social Cognitive and Affective Neuroscience. 2 (4): 259–63. doi:10.1093/scan/nsm034. PMC 2566758.
3. What is Mindfulness? From the Buddha to Contemporary Western Teachers
4. Guenther (1975), Kindle Locations 444-445.
5. T. W. Rhys Davids, tr., 1881, Buddhist Suttas, Clarendon Press, p. 107.
6. D. J. Gogerly, "On Buddhism", Journal of the Ceylon Branch of the Royal Asiatic Society, 1845, pp. 7-28 and 90-112.
7. Davids, 1881, p. 145.
8. The Wheel of the Law: Buddhism Illustrated From Siamese Sources by the Modern Buddhist, A Life of Buddha, and an Account of the Phrabat by Henry Alabaster, Trubner & Co., London: 1871 pg 197
9. Oxford English Dictionary, 2nd ed., 2002
10. Lecture, Stanford University Center for Compassion and Altruism Research and Education, c 18:03
11. TRANSLATOR FOR THE BUDDHA: AN INTERVIEW WITH BHIKKHU BODHI
12. Monier-Williams Online Dictionary. N.B.: these definitions are simplified and wikified.
13. Bernhard Karlgren, 1923, Analytic Dictionary of Chinese and Sino-Japanese, Paul Geunther, p. 207. Dover reprint.
14. William Edward Soothill and Lewis Hodous, 1937, A Dictionary of Chinese Buddhist Terms: with Sanskrit and English Equivalents and a Sanskrit-Pali Index.
15. Digital Dictionary of Buddhism
16. www.mindandlife
17. Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, page 73.
18. ^ "Mindfulness and the Mind," by Subhuti. Madhyamavani Online
19. [http://shamatha.org/sites/default/files/Bhikkhu_Bodhi_Correspondence.pdf "The Nature of Mindfulness and Its Role in Buddhist Meditation" A Correspondence between B.A. wallace and the Venerable Bikkhu Bodhi, Winter 2006, p.4
20. "Mindfulness Defined," by Thanissaro Bhikku. pg 2
21. "Is Mindfulness Present-Centered and Nonjudgmental? A Discussion of the Cognitive Dimensions of Mindfulness" by Georges Dreyfus
22. Geoffrey Samuel, Mindfulness or Mindlessness: Traditional and Modern Buddhist Critiques of "Bare Awareness"
23. "Mindfulness and Ethics: Attention, Virtue and Perfection" by Jay Garfield
24. Nan Huaijin. Working Toward Enlightenment: The Cultivation of Practice. York Beach: Samuel Weiser. 1993. pp. 118-119, 138-140.
25. Nan Huaijin. Working Toward Enlightenment: The Cultivation of Practice. York Beach: Samuel Weiser. 1993. p. 146.

Sources

• Boccio, Frank Jude (2004). Mindfulness Yoga: The Awakened Union of Breath, Body and Mind. ISBN 0-86171-335-4
• Brahm, Ajahn (2005). Mindfulness, Bliss, and Beyond: A Meditator's Handbook. Wisdom Publications. ISBN 978-0-86171-275-5
• Guenther, Herbert V. & Leslie S. Kawamura (1975), Mind in Buddhist Psychology: A Translation of Ye-shes rgyal-mtshan's "The Necklace of Clear Understanding" Dharma Publishing. Kindle Edition.
• Gunaratana, Bhante Henepola (2002). Mindfulness in Plain English. Wisdom Publications. ISBN 978-0-86171-906-8
• Hanh, Thich Nhat (1996). The Miracle of Mindfulness: A Manual on Meditation. Beacon Press.
• Weiss, Andrew (2004). Beginning Mindfulness: Learning the Way of Awareness. New World Library
• Siegel, Ronald D. (2010). The Mindfulness Solution: Everyday Practices for Everyday Problems. The Guilford Press. ISBN 978-1-60623-294-1
• Hoopes, Aaron (2007) "Zen Yoga: A Path to Enlightenment through Breathing, Movement and Meditation". Kodansha International.

External links

• Mindfulness Research Guide at the American Mindfulness Research AssociationTemplate:Accessdate
• Oxford University Mindfulness Research CentreTemplate:Accessdate

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