Samma-Sati | THE GOTAMA BUDDHA SASANA NETWORK

SAMMA-SATI 正意念 (RIGHT REFERENCE)

Sati, often translated as "mindfulness", is one of the core teachings of the Buddha. However, "mindfulness" is a grossly incorrect and inaccurate translation.The description of Sati in the Sutta is nothing about being mindful. It is more about remembering. However, Sati is not merely "remembrance".The most accurate translation for Sati is "Reference". As stated in the Satipatthana Sutta, also known as Four Foundations of Reference, the practice is about the constant reference to the dhamma topics such as the 4 Noble Truths, the 5 aggregates, the 6 sense bases etc in whatever you think, say or do.

Nowadays, Buddhist meditation schools have their own problems too. Meditation schools are split into two main groups: pro-Vipassana and pro-Samatha.

However, this is not so during the Buddha's time. In fact, the Buddha likened bhavana (meditation, or more accurately, mental cultivation) as the two wings of a bird. Just as a bird cannot fly with just one wing, both Vipassana & Samatha are essential to the practice of the Dhamma.

Many people are unable to differentiate Buddhist meditation with secular meditation. Even within "Buddhist" meditation, the are many offshoots that are teaching methods that are not what the Buddha taught, seemingly closer to new-age meditation methods.

One example is the debate of Vipassana vs Samatha meditation methods. Each claim to be the correct way of meditation.

In the Sutta, it is mentioned that there are 4 ways of practising:

1) Vipassana then Samatha

2) Samatha then Vipassana

3) Samatha with Vipassana, and

4) When the mind is focused on the Dhamma.

AN 4:170
Ven. Ananda said: "Friends, whoever — monk or nun — declares the attainment of arahantship in my presence, they all do it by means of one or another of four paths. Which four?

"There is the case where a monk has developed insight preceded by tranquillity.

As he develops insight preceded by tranquillity, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.

"Then there is the case where a monk has developed tranquillity preceded by insight.

As he develops tranquillity preceded by insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.

"Then there is the case where a monk has developed tranquillity in tandem with insight.

As he develops tranquillity in tandem with insight, the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.

"Then there is the case where a monk's mind has its restlessness concerning the Dhamma well under control.
There comes a time when his mind grows steady inwardly, settles down, and becomes unified & concentrated. In him the path is born. He follows that path, develops it, pursues it. As he follows the path, developing it & pursuing it — his fetters are abandoned, his obsessions destroyed.

"Whoever — monk or nun — declares the attainment of arahantship in my presence, they all do it by means of one or another of these four paths."

The Buddha never mentioned vipassana as a stand-alone meditation technique. However, Samma-Samadhi mentioned in many of the Sutta is always about the 4 Jhana.

Vipassana can be said as the 7th of the Noble Eightfold Path, Samma-Sati, through the practice of the Satipatthana. Samatha can be said as the 8th of the Noble Eightfold Path, Samma-Samadhi, attaining samadhi in 4 Jhana. In numerous sutta, the Buddha emphasized the importance of the 4 Jhana, that the 4 jhana IS Samma-Samadhi, which is essential in attaining Nibbana.

Therefore, those Samatha-only meditators lack the 7th factor, and those Vipassana-only meditators lack the 8th factor. And thus, they are not practising the Noble Eightfold Path as taught by the Buddha.

ANAPANASATI (REFERENCE TO THE BREATH)

Anapanasati is often taught by traditions as noting the in & out breath. Some schools teach noting movement of the breath itself, some focusing on the tip of the nose, some on the rising and falling of the abdomen. So, what did the Buddha actually say?

SN 54:13

“Concentration through Anapanasati, when developed & pursued, brings the four Satipatthana to completion. The four Satipatthana, when developed & pursued, bring the seven Bojjhanga to completion. The seven Bojjhanga, when developed & pursued, bring clear knowing & release to completion.

“Now how does a monk develop & pursue Samadhi through Anapanasati so that it brings the four Satipatthana to completion?

“There is the case where a monk, having gone to the wilderness, to the shade of a tree, or to an empty building, sits down folding his legs crosswise, holding his body erect, and establishing mindfulness to the fore. Always mindful, he breathes in; mindful he breathes out.

“Breathing in long, he discerns, ‘I am breathing in long’; or breathing out long, he discerns, ‘I am breathing out long.’ Or breathing in short, he discerns, ‘I am breathing in short’; or breathing out short, he discerns, ‘I am breathing out short.’ He trains himself, ‘I will breathe in sensitive to the entire body.’ He trains himself, ‘I will breathe out sensitive to the entire body.’ He trains himself, ‘I will breathe in calming bodily fabrication.’ He trains himself, ‘I will breathe out calming bodily fabrication.’

“He trains himself, ‘I will breathe in sensitive to joy.’ He trains himself, ‘I will breathe out sensitive to joy.’ He trains himself, ‘I will breathe in sensitive to pleasure.’ He trains himself, ‘I will breathe out sensitive to pleasure.’ He trains himself, ‘I will breathe in sensitive to mental fabrication.’ He trains himself, ‘I will breathe out sensitive to mental fabrication.’ He trains himself, ‘I will breathe in calming mental fabrication.’ He trains himself, ‘I will breathe out calming mental fabrication.’

“He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ He trains himself, ‘I will breathe in gladdening the mind.’ He trains himself, ‘I will breathe out gladdening the mind.’ He trains himself, ‘I will breathe in steadying the mind.’ He trains himself, ‘I will breathe out steadying the mind. He trains himself, ‘I will breathe in releasing the mind.’ He trains himself, ‘I will breathe out releasing the mind.’

“He trains himself, ‘I will breathe in focusing on impermanence.’ He trains himself, ‘I will breathe out focusing on impermanence.’ He trains himself, ‘I will breathe in focusing on dispassion [or: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ He trains himself, ‘I will breathe in focusing on relinquishment.’ He trains himself, ‘I will breathe out focusing on relinquishment.’

“On whatever occasion a monk breathing in long discerns, ‘I am breathing in long’; or breathing out long, discerns, ‘I am breathing out long’; or breathing in short, discerns, ‘I am breathing in short’; or breathing out short, discerns, ‘I am breathing out short’; trains himself, ‘I will breathe in…&… out sensitive to the entire body’; trains himself, ‘I will breathe in…&…out calming bodily fabrication’: On that occasion the monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. I tell you, Ānanda, that this—the in-&-out breath—is classed as a body among bodies, which is why the monk on that occasion remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.

“On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to joy’; trains himself, ‘I will breathe in…&…out sensitive to pleasure’; trains himself, ‘I will breathe in…&…out sensitive to mental fabrication’; trains himself, ‘I will breathe in…&…out calming mental fabrication’: On that occasion the monk remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. I tell you, Ānanda, that this—careful attention to in-&-out breaths—is classed as a feeling among feelings,1 which is why the monk on that occasion remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

“On whatever occasion a monk trains himself, ‘I will breathe in…&…out sensitive to the mind’; trains himself, ‘I will breathe in…&…out gladdening the mind’; trains himself, ‘I will breathe in…&…out steadying the mind’; trains himself, ‘I will breathe in…&…out releasing the mind’: On that occasion the monk remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. I don’t say that there is mindfulness of in-&-out breathing in one of lapsed mindfulness and no alertness, which is why the monk on that occasion remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.

“On whatever occasion a monk trains himself, ‘I will breathe in…&…out focusing on inconstancy’; trains himself, ‘I will breathe in…&…out focusing on dispassion’; trains himself, ‘I will breathe in…&…out focusing on cessation’; trains himself, ‘I will breathe in…&…out focusing on relinquishing’: On that occasion the monk remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. He who sees with discernment the abandoning of greed & distress is one who watches carefully with equanimity, which is why the monk on that occasion remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.

Thus, you can see that the in & out breath is only used as a calming effect, and as an anchor to still the wandering mind, but the REAL work is on the mind itself.

Anapanasati is not to be underestimated. It is the precursor to Satipatthana.

Reference To The Breath (Majjhima Nikaya 118 - Anapanasati Sutta)

Reference To The Breath (Samyutta Nikaya 54:13 - Ananda Sutta)

SATIPATTHANA 四念处 (THE FOUR FRAMES OF REFERENCE)

Body
Feeling
Mind
Dhamma

Summary Of The Satipatthana:

Contemplation of the Body (Kaya)
1. Breathing in long he knows (Pajanati) 'I am breathing in long.'
  Breathing in short he knows 'I am breathing in short.'
2. Breathing out long he knows 'I am breathing out long.'
  Breathing out short he knows 'I am breathing out short.'
3. He trains himself 'breathing in, I experience the whole body' (Sabbakaya).
  'breathing out, I experience the whole body.'
4. He trains himself, 'breathing in, I calm the bodily formation.'
  'breathing out, I calm the bodily formation.' (Kaya-sankhara)
Contemplation of the Feeling (Vedana)
1. He trains himself, 'I will breathe in experiencing joy.' (Piti)
  He trains himself, 'I will breathe out experiencing joy.'
2. He trains himself, 'I will breathe in experiencing pleasure.' (Sukha)
  He trains himself, 'I will breathe out experiencing pleasure.'
3. He trains himself, 'I will breathe in experiencing mental formation.' (Citta-sankhara)
  He trains himself, 'I will breathe out experiencing mental formation.'
4. He trains himself, 'I will breathe in calming the mental formation.'
  He trains himself, 'I will breathe out calming the mental formation.'
Contemplation of the Mind (Citta)
1. He trains himself, 'I will breathe in experiencing the mind.'
  He trains himself, 'I will breathe out experiencing the mind.'
2. He trains himself, 'I will breathe in pleasing the mind.'
  He trains himself, 'I will breathe out pleasing the mind.'
3. He trains himself, 'I will breathe in concentrating (Samadhi) the mind.'
  He trains himself, 'I will breathe out concentrating the mind.'
4. He trains himself, 'I will breathe in releasing the mind.'
  He trains himself, 'I will breathe out releasing the mind.'
Contemplation of the Mental Objects (Dhamma)
1. He trains himself, 'I will breathe in observing (Anupassi) impermanence.' (Anicca)
  He trains himself, 'I will breath out observing impermanence.'
2. He trains himself, 'I will breathe in observing dispassion.' (Viraga)
  He trains himself, 'I will breath out observing dispassion.
3. He trains himself, 'I will breathe in observing cessation.' (Nirodha)
  He trains himself, 'I will breath out observing cessation.'
4. He trains himself, 'I will breathe in observing relinquishment.' (Paṭinissagga)
  He trains himself, 'I will breath out observing relinquishment.'

Establishing The Four Frames Of Reference (Majjhima Nikaya 10 - Satipatthana Sutta)

Analysis Of The Four Frames Of Reference (Samyutta Nikaya 47:40 - Satipatthana-Vibhanga Sutta)

The Great Discourse On The Four Frames Of Reference (Digha Nikaya 22 - Maha-Satipatthana Sutta)

The Five Aggregates

The Five Aggregates (Samyutta Nikaya 22:48 - Khandha Sutta)

The Six Properties (Majjhima Nikaya 140 - Dhatu-Vibhanga Sutta)

The Six Sense Media (Majjhima Nikaya 137 - Salayatana-Vibhanga Sutta)

The Great Discourse On The Six Sense-Media (Majjhima Nikaya 149 - Maha-Salayatanika Sutta)

The Six Sextets (Majjhima Nikaya 148 - Chachakka Sutta)

The Fire Sermon (Samyutta Nikaya 35:28 - Adittapariyaya Sutta)