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Why cultivate mindfulness? The Buddha taught us a tool that is more precious than jewels as many as all the sands in the river Ganges. Why is this tool so precious? This tool of mindfulness as taught by the Buddha enables beings to analyse the mind in operation. It is through analysis of the mind that wisdom is developed, and it is through wisdom that ignorance and suffering are dispelled. There is nothing in the world more precious than this.

As Nagarjuna in "Seventy Stanzas - A Buddhist Psychology of Emptiness" taught, beings are bound to a suffering existence primarily as a result of ignorance; that they can become free is primarily a result of dispelling ignorance through acquiring its opposite, wisdom. As the Buddha's own personal path included mental disciplines, an analysis of the mind's operation, and the acquiring of merit through compassionate activity, one should not be surprised that the universal path which he then taught also relied heavily upon an analysis of the mind.

Mindfulness is a tool that is powerful and timeless, however it is subtle and its precious value nearly always ignored in this society, where excitement receives top billing.

Mindfulness is not brash or loud, not apologising for its presence, not delivered with hate or greed, and is a quality that has to be cultivated to be appreciated. Mindfulness is not
uninteresting, it is invigorating.

Mindfulness is slow and deliberate and you may think it is uninteresting in nature. However, as the Buddha taught:

Mindfulness is the path to the deathless
Heedlessness is the path to death
The mindful do not die
but the heedless are as if dead already

from The Dhammapada

Buddha taught in the Satipatthana Sutta on 'Establishing Mindfulness' that:
"There is only one way for the purification of beings, for ending grief and lament, to overcome unpleasantness and displeasure and to realise extinction, and that is this fourfold establishment of mindfulness." What four?

(1) Abiding mindful and aware, to dispel covetousness and displeasure for the world by reflecting the body in the body.

(2) Abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting feelings in feelings.

(3) Abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting the mental qualities in the mind, and

(4) abiding mindful and aware, to dispel covetousness and displeasure for the world, by reflecting thoughts in the Teaching.

Is mindfulness actually a power in its own right as claimed by the title of this essay? Seen from the viewpoint of the ordinary pursuits of life, it does not seem so. From that angle, mindfulness, or attention, has a rather modest place among many other seemingly more important mental faculties serving the purpose of variegated wish-fulfilment.

Here, mindfulness means just "to watch one's steps" so that one may not stumble or miss a chance in the pursuit of one's aims.

Only in the case of specific tasks and skills is mindfulness sometimes cultivated more deliberately, but here too it is still regarded as a subservient function, and its wider scope and possibilities are not recognised.

So mindfulness is different from other mental factors, such as devotion, energy, imagination and intelligence. If you have mindfulness and a person tells you four things, you hear the four things and remember them.

If you have less mindfulness and a person tells you four things, you may actually only hear two or three of these things, because your attention wanders. You then only remember what you heard. To study anything, mindfulness is all-helpful.

Putting this in another way, all things can be mastered by mindfulness.

In Buddha's teachings, the Pali word sati is used to indicate mindfulness and is linked with clear comprehension of the right purpose or suitability of what we want to do or how we want to act.

If we have little sati we cannot plan a useful day's work, pleasure or sleep.

Lack of sati means we take the first thing that comes into our mind and act on it because we are too impatient to think the object through to a better result.

It is irrelevant whether you use lateral thinking, convergent thinking, divergent thinking or matrix thinking if we cannot hold sati on these sorts of thinking. We will never resolve our problems with clear comprehension without sati. We will remain vague and fragmented because everything we think about will lead to faulty perceptions and misjudgments.

By mis-judgment we mean poor financial management, poor job management, poor human relations management, poor family relation management, poor study management, poor taste in furnishings, architecture, art and culture in general.

Thus, as you can see, the development of Mindfulness is a wise and a very practical life skill. Mindfulness of breathing takes the highest place and is recommended and praised by the Buddha who teaches us "This concentration through mindfulness of breathing, when developed and practised much, is both peaceful and sublime, it is an unadulterated blissful
abiding, and it banishes at once and stills evil, unprofitable thoughts as soon as they arise."

How do you practice mindfulness? Buddha, in the Satipatthana Sutta on Establishing Mindfulness, explains this:

Bhikkhus, how does the bhikkhu abide reflecting the body in the body. Here the bhikkhu gone to the forest, to the root of a tree, or to an empty house sits cross legged, the body erect and mindfulness established in front. He mindfully breathes in and out. Breathing in long knows I breathe in long. Breathing out long knows I breathe out long. Breathing in short knows I breathe in short. Breathing out short knows I breathe out short. He trains, feeling the whole body I breathe in. Feeling the whole body I breathe out. He trains, calming the bodily determination I breathe in, calming the bodily determination I breathe out. Just as a clever turner or his apprentice, pulling the bellows long knows, I pull them long, and pulling the bellows short knows, I pull them short. In the same manner, breathing in long knows, I breathe in long, breathing out long knows, I breathe out long. Breathing in short knows, I breathe in short, and breathing out short knows, I breathe out short. He trains, calming the bodily determination I breathe in, calming the bodily determination I breathe out.

Thus he abides reflecting the body in the body internally, or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body.

Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu going knows, I go, standing knows, I stand, sitting knows, I sit, lying knows, I lie. Whatever posture the body maintains, that he knows. Thus he abides reflecting the body in the body internally, or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness that there is a body, and abides not supported in anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu becomes aware, going forward or turning back, looking on, or looking about, bending or stretching. Becomes aware bearing the three robes and bowl. Becomes aware enjoying, drinking, eating or tasting. Becomes aware going, standing, sitting, lying, speaking, or keeping silence. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness that there is a body and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body up from the sole of the foot, down from the hair on the top and surrounded by the skin as full of various impurities. There are in this body, hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, urine. Like a bag of provisions open on both sides, it is filled up with various grains such as rice, paddy, green grams, beans, sesame, fine rice. A man who could see would pull it out and reflect. This is rice, this paddy, this green grams, this beans, this sesame, and this is fine rice. In the same manner, the bhikkhu abides reflecting this body, up from the sole of the foot, down from the hair on the top and surrounded by the skin as full of various impurities. There are in this body, hair of the head and body, nails, teeth, skin, flesh, veins, bones, bone marrow, kidneys, heart, liver, pleura, spleen, lungs, lower intestines, bowels, stomach, excreta, bile, phlegm, pus, blood, sweat, fat, tears, eye secretions, saliva, snot, oil of joints, urine. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting thoughts that arise in the body. Or he abides reflecting thoughts that fade in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness that there is a body and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body as elements in whatever posture it is. There are in this body, the elements, earth, water, fire and air. Just as a clever butcher or his apprentice would be seated in a hut at the four cross roads with a killed cow dissecting it into small bits.

In the same manner, in this body, there are the elements earth, water, fire and air. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body and abides not supported on anything in the world.

Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu reflects this body as a dead body thrown in the charnel ground, either after one day, two days or three days, bloated, turned blue and festering. This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body as a dead body thrown in the charnel ground eaten by hawks, vultures, dogs, foxes, or by various other living things. This body too is subject to that same. Has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again, the bhikkhu abides reflecting this body as a corpse thrown in the charnel ground, a skeleton with flesh, blood and connecting veins. A skeleton without flesh smeared with blood and connected by veins. A skeleton, flesh and blood gone, connected by veins. A disconnected skeleton, thrown about everywhere. In one place a hand bone, in another a foot bone, in another a knee bone, in another a thigh bone, in another a hip bone, in another the back bone, in another place the skull bone. This body too is subject to that same, has not gone beyond it.

Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

Again the bhikkhu abides reflecting this body as a corpse thrown in the charnel ground, bones turned white like the colour of pearls, bones rotten and turned to powder. This body too is subject to that same, has not gone beyond it. Thus he abides reflecting the body in the body internally. Or he abides reflecting the body in the body externally. Or he abides reflecting the body in the body internally and externally. Or he abides reflecting the arising of thoughts in the body. Or he abides reflecting the fading of thoughts in the body. Or he abides reflecting the arising and fading of thoughts in the body. Or he establishes mindfulness, there is a body, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the body in the body.

In ordinary life, for most people, mindfulness, or attention, is rarely sustained long enough for the purpose of careful and factual observation.

This is because when we hear things we do not like to hear, we follow our hearing with an emotional reaction and get lost in the emotions rather than in remembering what was being said. When you fall under the spell of casual impressions too often, you will stumble over many harsh things, like stumbling over stones in a road and not finding gem stones that are lying there.

There is much unfinished business in our minds when we have little mindfulness (in Pali: sati). It is the daily little negligences in thoughts, words and deeds that goes on over many years of our lives that is chiefly responsible for the untidiness and confusion we find in our minds.

This negligence causes trouble and allows the bad ideas to stay in the mind.

If you had a house and you added a little dirt to the interior every day and it went on for several years, the house would look like a vast heap of rubbish.

It is the same with your mind.

The dark untidy corners of the mind are the hideouts of our worst enemies that take the form of all sorts of unwise actions.

The way to stop this is to determine to increase our mindfulness, which is the same as removing dirt from our house.

If we cleaned everyday, we would end up with a nice house.

Mental taints muddy us up.

Mental clarity, which results from sati, purifies the mud off our minds. Mental clarity comes to be by the way of mindfulness, called in Pali "satipatthana magga". The word "magga" means "path".

Bare attention tidies up and regulates the mind by sorting out and identifying the various confused strands of mental process.

Buddha teaches us how to correctly view the mental states in the mind through the practice of mindfulness, and this is taught in the Satipatthana Sutta, Establishing Mindfulness.

Bhikkhus, how does the bhikkhu abide reflecting the feeling in feelings? Here the bhikkhu feeling a pleasant feeling knows I feel a pleasant feeling. Feeling an unpleasant feeling knows I feel an unpleasant feeling. Feeling a neither unpleasant nor pleasant feeling knows, I feel neither unpleasant nor a pleasant feeling. Feeling a pleasant material feeling, knows I feel a pleasant material feeling. Feeling a pleasant immaterial feeling knows, I feel a pleasant immaterial feeling. Feeling an unpleasant material feeling, knows I feel an unpleasant material feeling. Feeling an unpleasant immaterial feeling, knows I feel an unpleasant immaterial feeling. Feeling a neither unpleasant nor pleasant material feeling, knows, I feel a neither unpleasant nor pleasant material feeling. Feeling a neither unpleasant nor pleasant immaterial feeling, knows I feel a neither unpleasant nor pleasant immaterial feeling. Thus he abides reflecting the feeling internally. Or he abides reflecting the feeling in feelings externally. Or he abides reflecting the feeling in the feelings internally and externally. Or he abides reflecting the arising of thoughts in feelings. Or he abides reflecting the fading of thoughts in feelings. Or he abides reflecting the arising and fading of thoughts in feelings. Or he establishes mindfulness there is a feeling, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the feeling in the feelings.

Bhikkhus, how does the bhikkhu abide reflecting the mental state in the mind? Here, the bhikkhu with a greedy mind knows, it is a greedy mind. With a non-greedy mind knows, it is a non-greedy mind. With an angry mind knows, it is an angry mind. With a non-angry mind knows, it is a non-angry mind. With a deluded mind knows, it is a deluded mind. With a non-deluded mind knows, it is a non-deluded mind. With a non-scattered mind knows, it is a non-scattered mind. With a scattered mind knows, it is a scattered mind. With a developed mind knows, it is a developed mind and with an undeveloped mind knows, it is an undeveloped mind. With a mind with compare knows, it is a mind with compare. With a mind without compare knows, it is a mind without compare. With a concentrated mind knows, it is a concentrated mind. With an unconcentrated mind knows, it is an unconcentrated mind.

With a released mind knows, it is a released mind. With a not released mind, knows it is a not released mind. Thus he abides reflecting the mental state in the mind internally, or he abides reflecting the mental state in the mind externally. Or he abides reflecting the mental state in the mind internally and externally. Or he abides reflecting the arising of thoughts with the mental state. Or he abides reflecting the fading of thoughts with the mental states. Or he abides reflecting the arising and fading of thoughts with the mental state. Or he establishes mindfulness that there is a mental state, and abides not supported on anything in the world. Thus too the bhikkhu abides reflecting the mental state in the mind.

The power of mindfulness has been explained in many ways by Buddha.

To know the name of a force, a being or an object was for primitive man, identical with
mastery over it.

That ancient belief in the magical potency of names appears in many fairy tales and myths where the power of the demon is broken just by facing him or her courageously and pronouncing his or her name.

When we can accurately label our fears we find lurking in our mind, the mere name generally sets the mind up to find an intelligent solution to overcome the imagined problem.

Many people have fear of wealth. This is incorrect.

Many people have fear of health. This is incorrect.

Many people have fear of responsibility. This is incorrect.

And so on.

After the first victory is won by using mindfulness on a problem, and the fear is identified, then it can be conquered and one's self-esteem becomes better.

If thoughts are stored away without being carefully examined, and are left unattended, the fears will grow more and more over time. Often, through lack of mindfulness, we camouflage negative things in our mind with respect to the labels hoping to hide their true nature.

These procedures of mislabeling things and lacking honesty in self-evaluation, because of fear of what the neighbours will say, are not good for you.

You must control your mental health and avoid the use of ignorance and camouflage on undesirable thoughts.

By this method, the detrimental consequences on the structure of the subconscious minds and interference with your mental efforts can be avoided.

Over time, by the power of Mindfulness, you can call your personal shortcomings by their right names, and at that point you will start to improve remarkably because you will weaken the effects of your own negative minds.

You will not be inclined to keep up the lying camouflage of your negativities and you will
develop the wholesome power of a sense of moral shame which is called in Pali "hiri-bala".

"Bala" means "strength".

As you develop your "bala" very much, you can conquer yourself without too much trouble.

This naming or bare registering seems to be indicated by formulating statements about yourself by way of direct speech.

Direct speech is the opposite to camouflage speech.

Examples of direct speech are of four types:

The first type is in respect of feelings of three types.

"When experiencing a pleasant feeling, he or she knows: 'I experience a pleasant feeling';

When experiencing an unpleasant feeling he or she knows: "I experience an unpleasant feeling" and the same knowing with... ......"I experience a neither pleasant nor unpleasant feeling".

The second type is with respect to states of mind - wholesome or unwholesome -

"He or she knows of a lustful (state of) mind, 'Mind is lustful'," and so on .......,

The third type is:

"If (the hindrance of) sense desire is present in him or her: he or she knows, 'Sense desire is present in me', " etc."

Mindfulness is vital because it is one of the enlightenment or awakening factors.

So, when the practice is well developed he or she arrives at the fourth stage of this type.

"If the enlightenment factor mindfulness is present in him or her, he or she knows, "The enlightenment factor mindfulness is present in me."

Then, as things develop you become aware if the enlightenment factor of mindfulness is absent .... AND IF SO make merit and quickly generate causes to bring mindfulness to you mind. Nina Van Gorkom, in An introduction to the Abhidhamma, discusses merit.

Merit can be made by engaging in wholesome actions of the following type:

1) Generosity (in Pali: dana)
2) Restraint (from lying, killing, etc) (in Pali: sila)
3) Mental development (tranquility and insight) (in Pali: bhavana)
4) Respect (for teachers, parents, the Buddha, etc)
5) Service (being helpful)
6) Sharing of merit (with beings in other planes)
7) Rejoicing in others merits
8) Listening to Dhamma
9) Teaching Dhamma
10) Straightening ones views (understanding)

Some of these ten types of actions are ones that are not very popular these days. Respect for teachers and parents, and for others' opinions, is something we don't practise very much. Sharing of merit is not practised at all in Western countries today. It is something difficult for us to understand since we don't admit the existence of other realms of beings. The last three types are concerned with the teaching of Buddha Dhamma. When we teach, listen and understand sincerely, then this is moral action.

This is the way you tidy up and name mental processes, which is preparation for the full understanding of the next stage which is called vipassana in the Pali language.

Functions discovered by bare attention can help dispel the illusion that mental processes are compact as if they were set in granite.

Over time, you can understand how your mental state can be improved and when it is improved you are ready to start the next stage of the Buddha Dhamma Path.

But it is not easy so be prepared to meet obstacles.

Both the world around us and the world of the uncultivated minds are full of hostile and conflicting forces.

Venerable Nyanaponika Thera in his book "The Power of Mindfulness" (Buddhist Publication Society, Kandy, Sri Lanka) teaches on the Directness of Vision. By directness of vision we understand a direct view of reality, without any coloring or distorting lenses, without the intrusion or emotional or habitual prejudices and intellectual biases. It means coming face to face with the bare facts of actuality, seeing them as vividly and freshly as if we were seeing them for the first time.

G.C. Lichtenberg (1742-1799) illustrates this by saying "I wish I could disacustom myself from everything so that I might see anew, hear anew, feel anew. Habit spoils our philosophy."

Venerable Nyanaponika Thera goes on to say that these spontaneous reactions which so often stand in the way of direct vision do not derive only from our passionate impulses. Very frequently they are the product of habit. In that form, they generally have an even stronger and more tenacious hold on us - a hold that may work out either for our good or for our harm. The influence that habit exercises for the good is seen in the "power of repeated practice."

This power protects our achievements and skills - whether manual or mental, worldly or spiritual - against loss or forgetfulness, and converts them from casual, short-lived, imperfect acquisitions into the more secure possession of a quality thoroughly mastered. The detrimental effect of habitual spontaneous reactions is manifest in what is called in a derogative sense the "force of habit": its deadening, stultifying and narrowing influence productive of compulsive behavior of various kinds.

To remove the obstacles to mindfulness such as habit, the ancient practice taught by the Buddha 2500 years ago to centre the mind by being aware of the breath is known in Pali as Anapanasati. Venerable Ajahn Sumedho shows the way of Anapanasati in his book "Mindfulness: The Path to the Deathless".

Anapanasati is a way of concentrating your mind on your breath, so whether you are an expert at it already or whether you have given it up as a lost cause, there is always a time to watch the breath. This is an opportunity for developing 'samadhi' (concentration) through mustering all your attention just on the sensation of breathing. So at this time use your full commitment to that one point for the length of an inhalation, and the length of an exhalation. You are not trying to do it for, say, fifteen minutes, because you would never succeed at that, if that were your designated span of time for one-pointed concentration. So use this span of an inhalation and exhalation.

Now the success of this depends on your patience rather than on your will power, because the mind does wander and we always have to patiently go back to the breath. When we're aware that the mind wanders off, we note what it is: it may be because we tend to just put in a lot of energy at first and then not to sustain it, making too much effort without sustaining power. So we are using the length of an inhalation and the length of an exhalation in order to limit the effort to just this length of time within which to sustain attention. Put forth effort at the beginning of the exhalation to sustain it through that, through the exhalation to the end, and then again with the inhalation. Eventually it becomes even, and one is said to have 'samadhi' when it seems effortless.

At first it seems like a lot of effort, or that we can't do it, because we aren't used to doing this.

Most minds have been trained to use associative thought. The mind has been trained by reading books and the like, to go from one word to the next, to have thoughts and concepts based on logic and reason. However, Anapanasati is a different kind of training, where the object that we are concentrating on is so simple that it's not at all interesting on the intellectual level. So it's not a matter of being interested in it, but of putting forth effort and using this natural function of the body as a point of concentration. The body breathes whether one is aware of it or not. It's not like pranayama, where we're developing power through the breath, but rather developing 'samadhi' - concentration - and mindfulness through observing the breath, the normal breath, as it is right now. As with anything, this is something that we have to practice to be able to do; nobody has any problems understanding the theory, it is in the continuous practice of it that people feel discouraged.

But note that very discouragement that comes from not being able to get the result that you want, because that's the hindrance to the practice. Note that very feeling, recognise that, and then let it go. Go back to the breath again. Be aware of that point where you get fed up or feel aversion or impatience with it, recognise it, then let it go and go back to the breath again.

So to bring us back to the title of this teaching "The Mindfulness You Are Looking For" and why is it so beneficial to cultivate mindfulness. We will summarise with the Buddha's teaching taught 2500 years ago in the Satipatthana Sutta, Establishing Mindfulness.

Whoever bhikkhu develops these four establishments of mindfulness for seven years, could expect one of these fruits either knowledge of extinction here and now, or become mindful of not returning, with substratum remaining. Leave alone seven years, if he develops these four establishments of mindfulness for six years, five years, four years, three years, two years, one year - Bhikkhus, leave alone one year if he develops these four establishments of mindfulness for seven months, six months, five months, four months, three months, two months for one month, or even half a month - Bhikkhus, leave alone half a month, if he develops these four establishments of mindfulness for seven days, he could expect that one of these fruits either knowledge of extinction here and now, or become mindful of not returning with substratum remaining.

Bhikkhus, there is one single way for the purification of beings, for the ending of grief and lament, for overcoming unpleasantness and displeasure, for realising knowledge and extinction, that is this fourfold establishment of mindfulness. If it was said thus, it was said on account of this.

The Blessed One said thus and those bhikkhus delighted in the words of the Blessed One.

May you develop the fourfold establishment of mindfulness.

May all beings develop the fourfold establishment of mindfulness.

May you be well and happy.

This script was written and edited by John D. Hughes and Leanne Eames.

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