Introduction
The Ven. Sayadaw U Pandita talks frequently about the meaning of
satipatthana. He uses etymology to explain the proper way to note
and observe the arising physical and mental objects in the practice
of meditation.
This detailed and practical exposition of the term satipatthana goes
to the Sayadaw's credit. It is a formula or recipe for success in
meditation. If applied meticulously to one's practice, the dhamma
will unfold in no time.
The seven benefits of mindfulness
The practice of satipatthana meditation leads to the purification of
the mind, the overcoming of sorrow and lamentation, the complete
destruction of physical pain and mental distress, the entering of the
right path and the attainment of nibbana.
The etymology of satipatthnna
The Pali term satipatthana is generally rendered as the 'Four
foundations of mindfulness'. However, its fulI meaning can be
revealed by breaking up the compound word into its parts and
examining these elements both individually and in combination.
sati + patthana
or
sati+pa+(t)thana
The word sali derives from the root meaning 'to temember' (sant
sarati), but as a mental factor it signifies 'presence of mind,
attentiveness to the present, awareness, wakefulness and
heedfulness', rather than the faculty of memory of the past.
Pqtthqna means 'close, firm and steadfast establishment,
application, setting up'.
Combining these two elements, the meaning of the compound
becomes 'close, firm and steadfast establishment of awareness on
the object of observation'. This kind of awareness is also called
nrppatitthi ta sati,' steadfast mindfulness'.
The four foundations of mindfulness
The four foundations of mindfulness have a single essence - mindful
contemplation of raa*ural , phcnom€na. They are differentiated
insofar as this mindful contemplation is applied to four objects: l.
the body (kaya);2. the feelings (vedana);3. states of consciousness
(citta); and 4. mental objects (dhamma). The latter comprise such
factors as the five hindrances, the five aggregates, the six sense
bases and six sense objects (general activities), the seven factors of
enlightenment and the four noble truths.
Sati
'Mindfulness' has come to be the accepted English translation of
the term sati. However, this is an incomplete rendering.
'Observing power' is a more adequate translation. The full scope
of its meaning will be explained by examining its various aspects,
such as characteristic, function, manifestation, proximate cause and
the further diptinguishing factors of mindfulness.
Non-superficiality
Sati has the characteristic of not wobbling; that is, of not floating
away from the object (apilapana lakkhana). The commentators
have give the simile of a dried, hollow pumpkin thrown into water.
The cork or pumpkin will pop up and down on the surface of the
water. In the same way, the noting and observing mind should not
skim over the object in a superficial manner. Instead, the mind
should sink or plunge into the object of observation, just as when a
stone is thrown into water it will sink or plunge to the bottom.
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Suppose you are watching your abdomen as the object of your
satipatthana practice. You try to be very firm, focusing your
attention on the main object so that the mind will not skip off.
Instead, the mind will sink deeply into the process of rising and
falling. As the mind penetrates this process, you can comprehend
its true nature: tension, pressure, movement and so on.
Keeping the object in view
The function of sati is the absence of confusion, or nonforgetfulness (asamnrosa rasa). This means that the noting and
observing mind should neither lose sight of, nor miss, nor forget,
nor allow the object of observation to disappear. To express this
aspect positively, the function of sati is to keep the object always in
view. Just as a footballer never loses sight of the football, a
badminton player the shuttlecock and a boxer his opponent's
movements, so too the yogi never loses sight of the object of
mindfulness.
Confrontation and protection
There are two nnnifestations of sati, namely: coming face-to-face
with the object; and protection
o Face-to-face with the object
The chief manifestation of sati is confrontation - it sets the mind
direotly, face-to-face, with the object of observation
(t,isayabhimukha bhava pacapatthana). Sati manifests as the
mind in a state (bhava) of confronting, face-to-face (abhimukha)
with an object or objective field (visaya).
It is said that the human face is the index of character. Therefore, if
you want to 'size up' a person, you have to be face-to-face with
that person and examine his or her face carefully. Then your
judgement will be correct. But if you stand at an angle, behind or
far away from that other person, then you will not be able to
distinguish the distinctive features of his face.
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Similarly, when you are observin! the rising nlovement of your
abdomen, if the mind is really face-to-face with the rising
movement, you will notice different sensations in the rising such as
tension, pressure, heat, coolness or movement.
o Protection
If the noting and observing mind remains face-to-face with the
object of observation for a significant period of time, the yogi can
discover a great purity of mind due to the absence of kilesas
(mental defilements). This purity is the result of the second
manifestation of sati - guardianship or protection from attack by the
kilesas (amkkha paccupatthana). With sati present, mental
defilements have no chance to enter the stream of consciousness.
Sati is likened to a doorkeeper because it guards the six sensedoors. A doorkeeper dose not admit bad and destructive people; he
admits only good and useful people. Sati does not admit
unwholesomeness (akusala); it admits only wholesomendss
(kusala). By not accepting akusala, the mind is protected.
The proximate causes of mindfulness
The proximate causes for the arising of sati are: strong perception
(thirasanna padat.thana); and the four foundations of mindfulness
(kayadi sati patthana padatthana).
o Strong perception
In order to be mindful of an object, strong and firm (thira)
perception of it is necessary. As much as perception (sarrra) is
firm, strong and steadfast, mindfulness will also be firm, strong and
steadfast.
The two functions of perception are the recording and the
recognition of formations (sankhara), irrespective of their
wholesome or unwholesome nature. Sanna is compared to the
recording of talks with the help of a tape or video recorder. The
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recording takes place regardless of the content or quality of the
talks. A clear, high quality recording, such as a state-of-the-art
digital recording on CD of a classical concert or opera, is the cause
for a clear, strong, impressive listening experience (mindfulness)
when replaying the recording.
Similarly, in the meditation practice a strong, clear-cut perception
(noting or labelling) of the arising objects of observation is very
supportive of strong, clear-cut, steadfast mindfulness.
o Four foundations of mindfulness
Another proximate cause for the arising of sati is the four
foundations of mindfulness (kayadi satipatthana padatthana). That
is, mindfulness itself is the cause of mindfulness. In fact, the
development of mindfulness is the result of continuous momentum,
one moment of mindfulness causing the next.
This can be compared to the process of acquiring an education,
assuming that the sludent is studious and does his homework
respectfully. Lessons learnt in the lower grades are a cause for
learning lessons in the higher grade. Primary school education is a
cause for high school education, and this in turn serves as a cause
for tertiary and university education.
In a nutsheli, mindfulness leads to ever greater and stronger
mindfulness.
Immediacy
Immediacy in the awareness of an object of observation is very
important. Nothing should come between the presently arising
object and the noting and observing. The arising object and the
noting mind should not be separated in time. The observation of the
presently arising object should happen at once, without any delay.
It should be instant. As soon as the object of observation arises it
should be noted and observed.
If one's noting and observing is delayed, then the object will have
already passed by the time one's awareness turns to it. Objects of
the past and future cannot be known correctly, and if the attention
cannot remain with objects as they arise, then it is no longer
vipassana practice. It is no longer dwelling in the reality.
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Concurrence
When two or more processes occur at the same time, it is the
phenomenon of 'concurrence'. Concurrence of the noting and
observing mind and the object of observation is an important aspect
of sati. For example, when an object arises, the mind falls on the
object simultaneously with its arising, synchronically with it.
Extraordinary mindfulness
The particle pa of sati-pa-(t)thana specifies that the mindfulness
should be of an extraordinary or outstanding nature (tisittha);
excessive, intensive and persistent (bhusattha). Ordinary
mindfulness is out of place in intensive satipatthana meditation. It
is this nature of the particle pa, and its practical aspects, which we
shall now explore.
Rrrs h in g Qt akk han ditva p avcrttttt i)
The particle pa of sati-pa-(t)thano can also be interpreted as pa-
(k)khandana: rushing, leaping, plunging. As soon as the object of
observation arises, the mind has to rush forward towards and into
the object of observation with great force, with courage. It attacks
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the object without hesitation, without thinking, reflecting,
analysing, imagining, questioning, considering, speculating or
fantasising. Thus, several aspects are involved in'rushing':
o Sudden, impetuous, quick and swift movement with violence,
speed or great force, strength and dynamism.
Simile: like rushing somebody to the hospital.
o Capturing, catching or arresting by sudden attack; to make a
swift attack or assault; to charge.
Simile: The soldiers capture and defeat the enemy troops in a
sudden, forceful attack.
o An eager movement of many people to get to a particular place.
Simile: The crowds rush the gates of the football stadium just
before the garne begins.
o To move urgently, with excessive speed, haste, or hurry.
Simile: A person at work may say, 'I'm in a dreadful rush'; or,
in accordance with the saying, 'Strike while the iron is hot', one
notes and observes the object while it is 'fresh' or 'hot'.
Yogis should not be noting and observing in a stop-and-go manner.
The awareness should not be slack, sluggish, casual; not lagging
behind or late; not gazing. It should be without wandering mind,
with no room for thoughts. The noting and observing should not
be in a cool and hesitating manner; instead, it must be rushing in a
systematic and orderly manner.
Firmly grasping or seizing the object (upagganhihta puvuttati)
A rice farmer when harvesting paddy needs to firmly grasp or seize
a bushel of rice. Only then will he be able to cut it with a sickle.
Similarly, a meditator has to firmly grasp the object of observation
so that the mind will neither slip off nor lose the object under
observation.
As mindfulness becomes steadfast, the yogi will be able to firmly
seize coarse objects. With more practice, attention can hold on to
more refined objects and eventually even very subtle objects can be
firmly grasped by the mind. Therefore, a yogi should first try to
grasp physical objects before attempting to seize the more subtle
type of mental objects like intentions, thoughts, etc.
Covering the object completely Qtattharih,n pavattati\
The noting and observing mind must cover the object of
observation completely, spreading over the entire object,
enveloping it, grasping it in its entirety. Not just a part of the
object must be observed, but the object should be noted and
observed from the beginning, through its middle, to its end.
Unbroken continuity Qt avattati)
In the practical sense, this aspect means that the noting and
observing of the arising objects of observation should be
continuous;,that is, one moment of mindfulness connected to the
next moment of mindfulness, moment after moment. The preceding
moment of mindfulness should be connected with the succeeding
moment of mindfulness. In brief, mindfulness should be sustained.
Similes:
o If there is a gap between two floor planks, dust and sand may
enter. If there is no continuity of mindfulness and there is a
gap, defilements may enter.
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F:-
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o In the past one had to start a fire by rubbing two sticks
together. If one fails to rub continuously, but instead takes a
rest and resumes rubbing later, no fire will start Similarly, if
mindfulness is not continuous, the fire of wisdom will not ignite.
To reaffirm this aspect negatively, the noting and observing, or
mindfulness, of the objects should not have gaps but be continuous;
it should not proceed in a stop-and-go manner. People who
practise in fits and starts, resting occasionally and then starting
again, being mindful for a stretch and then stopping to daydream,
are known as 'chameleon yogis'.
Non-mnnipulating
The universal characteristic of 'not-self (anatta) can be applied to
the process of noting and observing the arising physical and mental
objects.
A meditator must take great care to watch the objects of
observation without manipulating, controlling or governing them.
He should simply observe what is there - not what he expects or
wants to be there.
Conclusion
What can we now say satipatthana is? Satipatthana is mindfulness
of any noted object by rushing to, entering into and spreading ot,er
it, so that the mind stays closely and firmly vith it. When noting
'rising', the mind enters the noted object; that is, the rising
movement of the abdomen. The mindfulness rushes into it and
spreads over it so that the mind stays closely and firmly on this
object or phenomenon. The process is then repeated when noting
'falling', and so on for all other objects that arise in the body and
mind.
Therefore in conclusion, sati or mindfulness must be dynamic and
confrontational. Mindfulness should leap forward onto the object,
covering it completely, penetrating into it and not missing any part
of it.
If your mindfulness has these qualities, then swift progress in
meditation is guaranteed and, with the fulfilment of the practice,
seeing nibbana is assured.
Satipatthana at a glance
o close and firm establishment;
o non-superficiality;
. keeping the object in view;
o face-to-face with the object;
o protection of the mind from attack by kilesas;
o strong perception;
o mindfulness is the cause of mindfulness.
. rushing and plunging;
o firmly grasping the object;
o completely covering, or spreading over, the object;
. immediacy;
o continuity,
o poncurrence;
o non-manipulating
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