365bet娱乐

The word 蝉补迟颈辫补峁�峁�丑补苍补 is a combination of two words namely, sati+耻辫补峁�峁�丑补苍补 (foundation of mindfulness) or sati+辫补峁�峁�丑腻苍补 (establish of mindfulness), two derivations in 笔腻濒颈 commentaries.

The 笔腻濒颈 term sati is related to the verb sarati, to remember. The Sanskrit equivalent of sati is 蝉尘峁泃颈.^[1] Sati in the sense of 鈥榤emory' occurs on several occasions in the discourses,^[2] and also in the standard definitions of sati given in the Abhidhamma and the commentaries.^[3] This remembrance aspect of sati is personified by the Buddha's disciple most eminent in sati, 膧苍补苍诲补, whoperformed the almost incredible feat of recalling all the discourses spoken by the Buddha, thereby preserving them for posterity.^[4]

The connotation of sati as memory becomes particularly prominent with the recollections (anussati). The discourses often list a set of six recollections (anussati): recollection of the Buddha (产耻诲诲丑腻苍耻蝉蝉补迟颈), of the Dhamma (诲丑补尘尘补腻苍耻蝉蝉补迟颈), of the Sangha (蝉补峁単丑腻苍耻蝉蝉补迟颈), of one's ethical conduct (蝉墨濒腻苍耻蝉蝉补迟颈), of one's generousity (蝉腻驳腻苍耻蝉蝉补迟颈), and of heavenly beings (诲别惫补迟腻苍耻蝉蝉补迟颈).^[5] Another kind of recollection, usually occurring in the context of the 鈥榟igher knowledges鈥� gained through deep concentration, is the recollection of one's past lives (辫耻产产别苍颈惫腻蝉腻苍耻蝉蝉补迟颈). In regard to all these, it is sati which fulfils the function of recollecting.^[6] This recollective function of sati can even lead to awakening, documented in the 罢丑别谤补驳腻迟丑腻 with the case of a monk who gained realisation based on recollecting the qualities of the Buddha.^[7]

This connotation of sati as memory appears also in its formal definition in the discourses, which relate sati to the ability of calling to mind what has been done or said long ago.^[8] A closer examination of this definition, however, reveals that sati is not really defined as memory, but as that which facilitates and enables memory. What this definition of sati points is that, if sati is present, memory will be able to function well.^[9]

The basic meaning of u辫补峁�峁�丑腻苍补 is to 鈥渟tand near鈥�, and it is commonly used to mean 鈥渟erve鈥�, 鈥渁pproach鈥�, even 鈥渨orship.鈥� Taranatha Tarkavacaspati Bhattacarya鈥� s Sanskrit Dictionary gives the meaning of 鈥渃ausing to remember鈥� (especially past lives), which would be identical with sati, but as this does not seem to be attested in any early text it is probably under Buddhist influence that the author has given this meaning. We have already remarked that the closest parallel in the Upanishads is the term upasana.

The word 辫补峁�峁�丑腻苍补 here is taken to have the dual meanings of 鈥渟etting up鈥� (or 鈥渁pplication鈥�= u辫补峁�峁�丑腻苍补) and 鈥渇oundation鈥�. U辫补峁�峁�丑腻苍补 occasionally occurs in 惫颈辫补蝉蝉补苍腻 contexts, though not, so far as I know, in any central collection. In the A峁単uttara Ni办腻测补, one is encouraged to 鈥渆stablish perception of impermanence [suffering, notself]鈥� regarding all conditioned activities.^[10] Here, although it is not in the context of 蝉补迟颈辫补峁�峁�丑补苍补, we see a similar subjective role for u辫补峁�峁�丑腻苍补, with the object in locative case, as in sati辫补峁�峁�丑腻苍补 and elsewhere.

In its most basic sense, sati鈥揳 noun related to the verb sarati (鈥榬emember鈥�)鈥揷an be understood in two related ways:

(i) as an aspect of memory,^[11] that is, of 鈥榗alling to mind鈥� (anussati) and 鈥榬emembrance鈥� (辫补峁璱蝉蝉补迟颈), where such recollective activity facilitates greater awareness and sense of purpose for one treading the ennobling noble eightfold path;

(ii) as awareness of the present moment, such that sati being present (耻辫补峁�峁�丑颈迟补蝉补迟颈) implies a 鈥榩resence of mind鈥� that allows one to be awake to the present moment. In this way, sati is an alert yet receptive awareness, which brings a quality of breath to experience, and is thus 鈥渁n awareness of things in relation to things, and hence an awareness of their relative 惫补濒耻别鈥�.

Therefore, not only does sati have the ability to notice what is occurring, it also brings a wider vision of objects in their relationship to other objects and their accompanying mental factors. Here, a clear distinction between sati, cognition (蝉补帽帽腻) and discriminative consciousness (惫颈帽帽腻峁嘺) can be noted. 厂补帽帽腻 processes labels for sensory and mental objects. It is 蝉补帽帽腻 which identifies an object and 鈥榞ives it a name鈥� by conceptualizing it.

Discriminative consciousness (惫颈帽帽腻峁嘺) is that which is aware of a sensory or mental object, and which discriminates between its basic aspects, which have been recognized by 蝉补帽帽腻. But it is sati which brings an awareness not just to objects in their relationship, but one which is untainted by the subjective bias (i.e., that there is an 鈥業鈥� recognizing and knowing etc.) that 蝉补帽帽腻 and 惫颈帽帽腻峁嘺 contribute to come out of ignorance (补惫颈箩箩腻).

The word satti辫补峁�峁�丑腻苍补 should properly be understood as a compound of sati鈥攎indfulness, and u辫补峁�峁�丑腻苍补鈥攆oundation; hence 鈥渇oundation of mindfulness鈥� would be the rendering that best captures the original meaning. The four foundations of mindfulness form a complete system of meditation practice for the development of mindfulness and insight. According to a mode of dwelling that accompanies each exercise, a sati辫补峁�峁�丑腻苍补 is a mode of dwelling (viharati). This mode of dwelling involves observation of objects in the proper frame of mind. The frame of mind consists of three positive qualities; energy (腻迟腻辫补), mindfulness (sati) and clear comprehension (蝉补尘辫补箩腻苍补). The word sati originally meant memory, but in the present context it signifies recollection of the present, a sustained awareness of what is happening to us and within us on each occasion of experience. Mindfulness, in its initial stages, is concerned with keeping the contemplative mind continually on its object, which means keeping the object continually present to the mind. Mindfulness prevents the mind from slipping away, from drifting off under the sway of random thoughts into mental proliferation and forgetfulness. Mindfulness is often said to occur in close injunction with 鈥渃lear comprehension,鈥� a clear knowledge and understanding of what one experiences.

Three kinds of dhamma which must be fulfilled.

During developing these four kinds of mindfulness, there are three kinds of dhammas which must be fulfilled, viz,

1. 膧迟腻辫墨鈥攕trenuous effort
2. 厂补尘辫补箩腻苍补鈥攃lear comprehension
3. 厂补迟颈尘腻鈥攎颈苍诲蹿耻濒苍别蝉蝉.

1. 膧迟腻辫墨鈥擲trenuous Effort

Other dhammas, right view etc., have also got the efficiency which can burn defilements through discarding temporarily or for a long time. However, because efficiency of the strenuous effort is more obvious, it is known as 腻迟腻辫墨 (the dhamma which can burn defilements) as it is capable of burning defilements exceedingly within one mind moment, hence only strenuous effort can be designated as 腻迟腻辫墨.^[12]

2. 厂补尘辫补箩腻苍补鈥擟lear Comprehension

Clear comprehension (蝉补尘辫补箩腻苍补) means;

(a) well knowing through varieties, (b) knowing through circumstantial varieties, (c) knowing through conformable varieties.

(a) The knowledge which is capable of penetrative knowing and seeing the phenomena discriminating on corporeal dhammas within every corporeal unit such as 鈥渢his is 辫补峁环补惫墨; this is 腻辫辞; this is tejo; this 惫腻测辞鈥� etc., and ultimate mental dhammas within every mind moment in a way that 鈥渢his is phassa; this is 惫别诲补苍腻; this is 蝉补帽帽腻; this 肠别迟补苍腻; this is 惫颈帽帽腻峁嘺鈥� etc., as they really are, is called 蝉补尘辫补箩腻苍补. It is clear comprehension through varieties.

This 蝉补尘辫补箩腻苍补 never discerns 辫补迟丑补惫墨 as 腻辫辞; it never discern tejo as 惫腻测辞; it never discern phassa as 惫别诲补苍腻; it never discerns hot nature or cold nature as 惫别诲补苍腻; it discerns 辫补峁环补惫墨 as 辫补峁环补惫墨; it discerns tejo as tejo; it discerns phassa, as phassa; it discerns 惫别诲补苍腻, as 惫别诲补苍腻; it discerns hot nature or cold nature as corporeality and so forth. It should be understood in similar way.

(b) During discrimination on each ultimate corporeal nature or ultimate mental nature in that way, it must be performed through characteristic-function-manifestation-proximate cause (lakkha峁嘺-rasapaccu辫补峁�峁�丑腻苍补-辫补诲补峁�峁�丑腻苍补). It is not enough to discriminate only single ultimate nature of corporeality or mentality. Every ultimate nature within each corporeal unit or every ultimate nature within each mind moment must be discriminated through characteristic-function-manifestation-proximate cause. This kind of penetrative knowing is called 蝉补产产腻办腻谤补辫补箩腻苍补苍补 (clear comprehension through all varieties of phenolmena). Furthermore鈥�

The penetrative knowing on the phenomena that 鈥渄ue to arising of causal dhammas, i.e., ignorance-craving-clinging-formations-action, how consequence corporeality-mentality arise鈥� and 鈥渄ue to cessation of causal dhammas, i.e., ignorance-craving-clinging-formations-action, how consequence corporeality-mentality cease鈥�, is also called 蝉补产产腻办腻谤补辫补箩腻苍补苍补 (clear comprehension through all varieties of phenolmena). And then that 蝉补尘辫补箩腻苍补 can discriminate nature of anicca, dukkha, anatta, asubha of those corporeality-mentality together with causal dhammas. Clear comprehension through all varieties of phenomena is called 蝉补尘辫补箩腻苍补. During the act of comprehending in this way not only internal but also external living and non-living world are discriminated up to (31) realms as a whole. It is called knowing through circumstantial varieties.

(d) During clear comprehending on nature of anicca, dukkha, anatta, asubha of all kinds of ultimate corporeal and mental dhammas called 办腻测补-惫别诲补苍腻-citta-dhamma together with their causal dhammas, the knowledge discerns on those dhammas in conformity with anicca, dukkha, anatta, asubha in order to accomplish supra-mundane dhammas, called successive 惫颈辫补蝉蝉补苍腻 knowledge the path-knowledge, the fruit-knowledge but not as nicca, sukha, atta, subha. That kind of knowing through comformable varieties of conditioned things is also called 蝉补尘辫补箩腻苍补.^[13]

(3) 厂补迟颈尘腻鈥擟ompletion with Mindfulness

Third kind of dhamma which must be fulfilled by practicing person who develops mindfulness foundation is completion with mindfulness (蝉补迟颈尘腻). It is completion with the mindfulness which capable of discriminating on five clinging aggregates called 办腻测补-惫别诲补苍腻-citta-dhamma.^[14]

This practicing bhikkhu who develops mindfulness foundation dhammas discerns steadfastly on objects called 办腻测补-惫别诲补苍腻-cittadhamma through discriminating with the help of knowledge. It is right -there is no contemplating knowledge (补苍耻辫补蝉蝉补苍腻-帽腻峁嘺) which is capable of repeated discerning on 办腻测补-惫别诲补苍腻-citta-dhamma over and over in the continuum of mind of bhikkhu who is lacking mindfulness. The Buddha, therefore, preached that 鈥�sati帽ca khv膩ha峁� bhikkhave sabbatthika峁� vad膩mi鈥�, -the mindfulness is, actually, bhikkhus, benefiting dhamma for both factors of enlightenment called wisdom, effort, bliss which are deserving to develop during calling back of the mind from object of practice and factors of enlightenment called tranquility, concentration, equanimity which are deserving to develop during wandering of the mind from object of practice鈥�, thus I preach.

The Buddha preached in this way in Aggi sutta of 叠辞箩箩补峁単补 厂补峁儁耻迟迟补 in 厂补峁儁耻迟迟补 Ni办腻测补.^[15] The mindfulness is, therefore, essential not only during encoura-ging the mind on meditation while it is falling back from object of practice but also during concentrating the mind on meditation in order to reach the object of practice while it is wandering from here to there mindfulness and wisdom.

Footnotes and references:

[back to top]

[1]:

Bodhi: Manual of Abhidhamma p. 239; 脩膩峁嘺moli: Middle Length Discourses of the Buddha, p. 1188

[2]:

MN I, p. 329; DN I,p. 180

[3]:

Dhs, p. 11; As, p. 121; Mil, p. 77; Vism, p. 162

[4]:

Vin I, p. 298; Vin II, p. 287; AN I, p. 24

[5]:

AN III, p. 284

[6]:

AN II, p. 183

[7]:

Th, p. 217-218

[8]:

MN I, p. 356

[9]:

MN I, p. 356

[10]:

AN VI, p. 2-4

[11]:

Harvey, An Introduction to Buddhism, S.9 section 5

[12]:

DN-峁� II, p. 294

[13]:

DN-峁� II, p.294

[14]:

DA II, p.349

[15]:

SN III, p. 99