ITHE

ME A N IN G

OF

SaTIPATTHANA

The Meaning of Satipatthana

Introduction The Ven. SayadawU Panditatalks frequently about the meaningof satipatthana. He usesetymology to explain the proper way to note and observethe arisingphysicaland mental objectsin the practice of meditation. This detailed and practical exposition of the term satipatthana goes in to the Sayadaw'scredit. It is a formula or recipe for success meditation. If appliedmeticulouslyto one's practice,the dhamma will unfold in no time. The sevenbenefitsof mindfulness meditationleadsto the purification of The practiceof satipatthana the complete the mind, the overcomingof sorrow and lamentation, the enteringof the destructionof physicalpain and mentaldistress, right path and the attainmentof nibbana. The etymo logy of satipatthnna The Pali term satipatthana is generally rendered as the 'Four foundationsof mindfulness'. However, its fulI meaning can be revealedby breaking up the compound word into its parts and both individuallyand in combination. theseelements examining 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 ratherthan the faculty of memoryof the past. heedfulness',

Pqtthqna means 'close, firm application, settingup'.

and steadfast establishment,

Combining these two elements, the meaning of the compound becomes 'close, firm and steadfastestablishmentof awarenesson is also called the object of observation'. This kind of awareness mindfulness'. nrppatitthita sati,' steadfast The four foundationsof mindfulness The four foundationsof mindfulnesshave a single essence - mindful contemplation of raa*ural , phcnomna. They are differentiated is appliedto four objects: l. insofar as this mindful contemplation the body (kaya);2. the feelings(vedana);3. statesof consciousness (citta); and 4. mental objects (dhamma). The latter comprise such factors as the five hindrances,the five aggregates,the six sense basesand six sense objects(generalactivities),the sevenfactors of enlightenment and the four nobletruths. Sati 'Mindfulness' has come to be the acceptedEnglish translationof However, this is an incomplete rendering. the term sati. 'Observingpower' is a more adequate translation. The full scope of its meaningwill be explainedby examiningits various aspects, proximatecauseand suchas characteristic, function, manifestation, factorsof mindfulness. the further diptinguishing Non-superficiality Sati has the characteristic of not wobbling; that is, of not floating away from the object (apilapana lakkhana). The commentators havegive the simileof a dried, hollow pumpkin thrown into water. The cork or pumpkin will pop up and down on the surfaceof the water. In the sameway, the noting and observingmind shouldnot skim over the object in a superficialmanner. Instead, the mind just as when a shouldsink or plungeinto the object of observation, stoneis thrown into water it will sink or plungeto the bottom. 2

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 penetratesthis process,you can comprehend its true nature: tension, pressure,movementand so on. Keeping the object in view The function of sati is the absence of confusion, or nonforgetfulness (asamnrosarasa). 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 expressthis aspectpositively,the function of sati is to keep the object alwaysin 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 saidthat the humanfaceis the index of character. Therefore,if you want to 'size up' a person,you have to be face-to-facewith that person and examine his or her face carefully. Then your judgementwill 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 distinctivefeaturesof his face. 3

Similarly, when you are observin! the rising nlovement of your abdomen, if the mind is really face-to-face with the rising in the rising such as movement,you will notice different sensations heat,coolness or movement. tension,pressure, o Protection If the noting and observing mind remains face-to-face with the object of observationfor 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 manifestationof sati - guardianshipor protection from attack by the kilesas (amkkha paccupatthana). With sati present, mental defilementshave no chanceto enter the streamof consciousness. Sati is likened to a doorkeeperbecauseit guards the six sensepeople;he dosenot admit bad and destructive doors. A doorkeeper admits only good and useful people. Sati does not admit unwholesomeness(akusala); it admits only wholesomendss (kusala). By not accepting the mind is protected. akusala, of mindfulness The proximate causes The proximate causesfor the arising of sati are: strong perception (thirasanna padat.thana); and the four foundations of mindfulness (kayadi satipatthana padatthana). o Strong perception In order to be mindful of an object, strong and firm (thira) perceptionof it is necessary. As much as perception(sarrra) is will also be firm, strong and mindfulness firm, strong and steadfast, steadfast. The two functions of perception are the recording and the recognition of formations (sankhara), irrespective of their wholesome or unwholesomenature. Sanna is comparedto the recording of talks with the help of a tape or video recorder. The
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of the content or quality of the recording takes place regardless talks. A clear, high quality recording, such as a state-of-the-art concertor opera,is the cause digital recordingon CD of a classical for a clear, strong, impressivelistening experience(mindfulness) when replayingthe recording. Similarly,in the meditationpractice a strong, clear-cut perception (noting or labelling) of the arising objects of observationis very mindfulness. supportiveof strong,clear-cut,steadfast o Four foundationsof mindfulness

Another proximate cause for the arising of sati is the four foundationsof mindfulness(kayadi satipatthanapadatthana). That is, mindfulnessitself is the cause of mindfulness. In fact, the is the result of continuousmomentum, development of mindfulness the next. causing one momentof mindfulness This can be comparedto the processof acquiring an education, assumingthat the sludent is studious and does his homework respectfully. Lessonslearnt in the lower grades are a cause for in the highergrade. Primary school educationis a learninglessons causefor high school education,and this in turn servesas a cause for tertiary and universityeducation. In a nutsheli, mindfulnessleads to ever greater and stronger mindfulness.

Immediacy of an object of observationis very Immediacy in the awareness important. Nothing should come between the presently arising object and the noting and observing. The arising object and the in time. The observation of the noting mind shouldnot be separated presentlyarising object should happenat once, without any delay. It shouldbe instant. As soon as the object of observationarisesit shouldbe noted and observed. If one's noting and observingis delayed,then the object will have turns to it. Objectsof alreadypassed by the time one's awareness the past and future cannot be known correctly, and if the attention cannot remain with objects as they arise, then it is no longer practice. It is no longer dwellingin the reality. vipassana
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Concurrence occur at the same time, it is the When two or more processes phenomenonof 'concurrence'. Concurrenceof the noting and is an importantaspect observingmind and the object of observation the mind falls on the when an object arises, of sati. For example, with it. with its arising,synchronically object simultaneously Extraordinary mindfulness The particlepa of sati-pa-(t)thanaspecifiesthat the mindfulness should be of an extraordinaryor outstanding nature (tisittha); Ordinary excessive, intensive and persistent (bhusattha). meditation. It mindfulness is out of place in intensivesatipatthana which we is this nature of the particlepa, and its practicalaspects, shallnow explore. i) Rrrsh in g Qtakk han ditva p avcrttttt 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 observationarises,the mind has to rush forward towards and into with great force, with courage. It attacks the object of observation 6

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the object without hesitation, without thinking, reflecting, analysing, imagining, questioning, considering, speculating or fantasising.Thus, several aspects are involvedin'rushing': o Sudden, impetuous, quick and swift movement with violence, speedor great force, strengthand dynamism. Simile: like rushingsomebody to the hospital. o Capturing, catching or arresting by sudden attack; to make a swift attack or assault; to charge. Simile: The soldierscaptureand defeatthe enemytroops in a sudden,forceful attack. o An eagermovementof many people to get to a particular place. just Simile: The crowdsrush the gatesof the football stadium beforethe garnebegins. o To move urgently,with excessive haste,or hurry. speed, Simile: A personat work may say,'I'm in a dreadfulrush'; or, in accordance with the saying,'Strike while the iron is hot', one notesand observes the objectwhile it is 'fresh' or 'hot'. Yogis shouldnot 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.

puvuttati) Firmly grasping or seizingthe object (upagganhihta grasp firmly paddy needs or seize to A rice farmer when harvesting 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 mindfulnessbecomes steadfast,the yogi will be able to firmly seizecoarseobjects. With more practice,attentioncan hold on to more refined objects and eventuallyeven 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 thoughts,etc. type of mentalobjectslike intentions, pavattati\ Covering the object completely Qtattharih,n 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 through its middle,to its end. from the beginning, observed avattati) Unbroken continuity Qt In the practical sense, this aspect means that the noting and observing of the arising objects of observation should be continuous;,thatis, one moment of mindfulnessconnectedto the momentafter moment. The preceding next momentof mindfulness, moment of mindfulnessshould be connectedwith the succeeding shouldbe sustained. momentof mindfulness.In brief, mindfulness Similes: o If there is a gap between two floor planks, dust and sand may and there is a enter. If there is no continuity of mindfulness gap, defilementsmay enter. I

In the past one had to start a fire by rubbing two sticks together. If one fails to rub continuously, but insteadtakes a rest and resumesrubbing 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 objectsshouldnot havegapsbut be continuous; it should not proceed in a stop-and-go manner. People who practise in fits and starts, resting occasionallyand then starting again,being mindful for a stretch and then stoppingto daydream, yogis'. are known as 'chameleon Non-mnnipulating The universalcharacteristic of 'not-self (anatta) can be appliedto the processof noting and observingthe arisingphysicaland mental objects. A meditator must take great care to watch the objects of observationwithout manipulating,controlling or governing them. He should simply observewhat is there - not what he expectsor wantsto 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 mindfulnessrushes into it and spreadsover it so that the mind stays closely and firmly on this object or phenomenon.The processis then repeatedwhen noting 'falling', and so on for all other objectsthat arise in the body and mind.

Therefore in conclusion, sati or mindfulnessmust be dynamic and confrontational. Mindfulness should leap forward onto the object, covering it completely, penetratinginto it and not missing any part of it. If your mindfulnesshas these qualities, then swift progress in meditation is guaranteedand, with the fulfilment of the practice, is assured. seeingnibbana Satipatthanaat a glance o o . o o o o . o o . o o o closeand firm establishment; non-superficiality; keepingthe objectin view; face-to-face with the object; protectionof the mind from attackby kilesas; strongperception; is the causeof mindfulness. mindfulness rushingand plunging; firmly graspingthe object; over, the object; completelycovering,or spreading immediacy; continuity, poncurrence; non-manipulating.

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References

L Buddhaghosa, Acarya. The path of purification (Visuddhimagga). Nanamoli(tr..). P.T.S. ChapterXIV, pg.

t4r.
2. Sayadaw U Pandita Bhivamsa, Yen. In this very /yt. Wisdom, 1992. 3. Sayadaw Bhivamsa, U Pandita Yen. Raindropsin hot summer. M.B.M.C., 1994 4. Bodhi, Bhikkhu, et. al. abhidhamma. B.P.S. Comprehensivemanual of

5. MahasiSayadaw, Yen. Vipassana shunyi g/an. (Burmese). 6. Mahagandayou Sayadaw U Janaka Bhivamsa, Ven. Sangahabhasa-lllra. @urmese).I 990 7. Sayadaw Bhivamsa, U Pandita Ven. Variousdhamma talks.

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