Awareness vs Mindfulness?

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SarathW
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Awareness vs Mindfulness?

Post by SarathW »

Awareness vs Mindfulness?
What is the Pali word for awareness and mindfulness?
Is this monk's analysis of this topic as per Buddha's teaching?

“As the lamp consumes oil, the path realises Nibbana”
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DooDoot
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Re: Awareness vs Mindfulness?

Post by DooDoot »

SarathW wrote:Is this monk's analysis of this topic as per Buddha's teaching?
it does not appears so. it appears, per Buddha's teaching:

1. mindfulness does not mean knowing the present moment

2. mindfulness does not mean being aware of the awareness

3. mindfulness does not mean to remember what you were aware of; such as remembering where you put your shoes

:thinking:
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BrokenBones
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Re: Awareness vs Mindfulness?

Post by BrokenBones »

I can't understand the confusion.
The Buddha defined sati...

"And what is the faculty of mindfulness? There is the case where a monk, a disciple of the noble ones, is mindful, highly meticulous, remembering & able to call to mind even things that were done & said long ago."

https://www.accesstoinsight.org/tipitak ... .than.html

If that definition doesn't tally with commentarial meditation practices then that's too bad.

Remembering (sati) & contemplating (yoniso manasikara) the Dhamma (sutta) with awareness (Sampajanna).
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Re: Awareness vs Mindfulness?

Post by DooDoot »

BrokenBones wrote: Fri Jun 18, 2021 12:20 am Remembering (sati) & contemplating (yoniso manasikara) the Dhamma (sutta) with awareness (Sampajanna).
AN 10.61 appears to say yoniso manasikara is the nutriment of sati-sampajanna. Could explain how your idea is the same, similar or different to AN 10.61? Thanks :thanks:
Mindfulness and clear comprehension, too, I say, have a nutriment; they are not without nutriment. And what is the nutriment for mindfulness and clear comprehension? It should be said: (7) careful attention. Careful attention, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for careful attention? It should be said: (8) faith. Faith, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for faith? It should be said: (9) hearing the good Dhamma. Hearing the good Dhamma, too, I say, has a nutriment; it is not without nutriment. And what is the nutriment for hearing the good Dhamma? It should be said: (10) associating with good :mrgreen: persons.

https://legacy.suttacentral.net/en/an10.61
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Re: Awareness vs Mindfulness?

Post by Tennok »

SarathW post_id=629127 time=1623969184 user_id=5915]

What is the Pali word for awareness and mindfulness?
Sampajanna and sati. Smapajanna is translated as "clear comprehension" or"situational awarness" . It provides a contects to sati. Sampajanna and sati can work in tandem as "sati sampajanna".

Ajahn Sumedho wrote a nice, yet not so erthodox essay about sati sampajanna:

https://trustinginbuddha.co.uk/intuitiv ... n-sumedho/

And "History of mindfulness" by Sujato is a good read, too:

http://lirs.ru/do/history-of-mindfulness.ocr.pdf

I will just add my five cents, that the English word "mindfulness", which made such a global carier recently, is rather unfortunate and confusing. The creator of the word - Rhys Davies I believe - referred to his Christian backgrounds, when he was choosing this particular term. It sugests that the sati has something to do with mind reaching it's full potential, as opposed to our normal, disturbed and not so full mind. It's like Westerners had created somethind new and based on their own culture, instead of simply translating. Buddha's humble sati was lost in this glorious translation, you could say. :spy:

Therefore, in many of those those modern, secular mindfulness methods, they teach you to "open up", experience the reality to the full. Go with the flow, enjoy stuff, including sensual pleasures. More like getting high in the Samsara, than original, Buddha's sati, which is about remembering. The pali word sati implicates no fulness of any sort, rather the opposite. You focus on a single, selected thing, while letting go of the rest.

But can you imagine all those Kabat Zinns, shrinks and gurus, selling books, programs and expensive apps, about simple "remembering"? Nobody would buy them :smile: .

And thinking that ultimately the Damma is about realizing sunnjata - the emptiness - about cessation...this celebrated mind-fullness realy looks awkward :) :tongue:. I prefer "mind-emptiness" myself.
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Re: Awareness vs Mindfulness?

Post by pegembara »

Can't resist. :tongue:
Capture.JPG
Only when one is aware that one's mind is filling up can one empty the mind (letting go).
"Mindfulness" is just simply to remind ourselves to be aware.
The human mind tends to fill up with rubbish and we need to keep reminding ourselves to be aware.
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.
And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: This is called right speech.
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Re: Awareness vs Mindfulness?

Post by Cause_and_Effect »

Tennok wrote: Fri Jun 18, 2021 1:59 am
SarathW post_id=629127 time=1623969184 user_id=5915]

What is the Pali word for awareness and mindfulness?
Sampajanna and sati. Smapajanna is translated as "clear comprehension" or"situational awarness" . It provides a contects to sati. Sampajanna and sati can work in tandem as "sati sampajanna".

Ajahn Sumedho wrote a nice, yet not so erthodox essay about sati sampajanna:

https://trustinginbuddha.co.uk/intuitiv ... n-sumedho/

And "History of mindfulness" by Sujato is a good read, too:

http://lirs.ru/do/history-of-mindfulness.ocr.pdf

I will just add my five cents, that the English word "mindfulness", which made such a global carier recently, is rather unfortunate and confusing. The creator of the word - Rhys Davies I believe - referred to his Christian backgrounds, when he was choosing this particular term. It sugests that the sati has something to do with mind reaching it's full potential, as opposed to our normal, disturbed and not so full mind. It's like Westerners had created somethind new and based on their own culture, instead of simply translating. Buddha's humble sati was lost in this glorious translation, you could say. :spy:

Therefore, in many of those those modern, secular mindfulness methods, they teach you to "open up", experience the reality to the full. Go with the flow, enjoy stuff, including sensual pleasures. More like getting high in the Samsara, than original, Buddha's sati, which is about remembering. The pali word sati implicates no fulness of any sort, rather the opposite. You focus on a single, selected thing, while letting go of the rest.

But can you imagine all those Kabat Zinns, shrinks and gurus, selling books, programs and expensive apps, about simple "remembering"? Nobody would buy them :smile: .

And thinking that ultimately the Damma is about realizing sunnjata - the emptiness - about cessation...this celebrated mind-fullness realy looks awkward :) :tongue:. I prefer "mind-emptiness" myself.
Mindfulness as it has become popularized is sati- sampajanna.
Some of the overly pedantic Buddhist scholarship which tries to equate mindfulness solely with 'sati' is somewhat missing the point in my opinion.
Yes there would not be a Mindfulness industry if it was just about remembering or keeping something in mind, but neither would there be a complete Buddhist teaching.

If mindfulness became a single global term to summarize meditative practice for people then for sure it is beneficial that the term encompasses sati-sampajanna even if that can lead to some as expected misapplication when non-laypersons apply it outside of a dhamma framework such as 'wrong mindfulness' to increase sensory contact enjoyment without restraint.
"Therein monks, that Dimension should be known wherein the eye ceases and the perception of forms fades away...the ear... the nose...the tongue... the body ceases and the perception of touch fades away...

That Dimension should be known wherein mentality ceases and the perception of mind-objects fades away.
That Dimension should be known; that Dimension should be known."


(S. IV. 98) - The Dimension beyond the All
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Re: Awareness vs Mindfulness?

Post by DooDoot »

Cause_and_Effect wrote: Thu Jul 29, 2021 3:23 amMindfulness as it has become popularized is sati- sampajanna.
"Sati-sampajanna" means "keeping-in-mind situational-wisdom". Popularized mindfulness does not include a Buddhist wisdom factor.
Cause_and_Effect wrote: Thu Jul 29, 2021 3:23 am Some of the overly pedantic Buddhist scholarship which tries to equate mindfulness solely with 'sati' is somewhat missing the point.
No, its not missing the point. Mindfulness simply means to "keep in mind". Having a different view totally changes the method of practise.
Cause_and_Effect wrote: Thu Jul 29, 2021 3:23 amif it was just about remembering or keeping something in mind... would there [not] be a complete Buddhist teaching.
The above sounds wrong. Mindfulness keeps sampajanna in mind.

:smile:
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Re: Awareness vs Mindfulness?

Post by Cause_and_Effect »

DooDoot wrote: Thu Jul 29, 2021 3:35 am
Cause_and_Effect wrote: Thu Jul 29, 2021 3:23 amMindfulness as it has become popularized is sati- sampajanna.
"Sati-sampajanna" means "keeping-in-mind situational-wisdom". Popularized mindfulness does not include a Buddhist wisdom factor.
Cause_and_Effect wrote: Thu Jul 29, 2021 3:23 am Some of the overly pedantic Buddhist scholarship which tries to equate mindfulness solely with 'sati' is somewhat missing the point.
No, its not missing the point. Mindfulness simply means to "keep in mind". Having a different view totally changes the method of practise.
Cause_and_Effect wrote: Thu Jul 29, 2021 3:23 amif it was just about remembering or keeping something in mind... would there [not] be a complete Buddhist teaching.
The above sounds wrong. Mindfulness keeps sampajanna in mind.

:smile:
Sati-sampajjana means 'mindfulness and clear conprehension'. It is consistent with secular and popular mindfulness the term itself doesn't have to involve Buddhist wisdom teachings.

"Ven. Nyanaponika himself did not regard “bare attention” as capturing the complete significance of satipaṭṭhāna, but as representing only one phase, the initial phase, in the meditative development of right mindfulness. He held that in the proper practice of right mindfulness, sati has to be integrated with sampajañña, clear comprehension, and it is only when these two work together that right mindfulness can fulfill its purpose."

Bhikkhu Bodhi

Sati remembers to keep the object in mind, sampajjana monitors to evaluate whether the mind is straying from the object. Together they represent what the term 'mindfulness' has come to mean in popular discourse.

To equate the western term mindfulness as it has become to simply sati is too limiting and misses some of the context, as a meditative practice of awareness of ones own mind and attention. Sati-sampajjana or mindulness and clear comprehension describes the psychological process.

However it is true that in a Buddhist context this would be different.
In a secular context 'worldly wisdom' tends to rule the process of sati-sampajjana application outside of formal meditation.
"Therein monks, that Dimension should be known wherein the eye ceases and the perception of forms fades away...the ear... the nose...the tongue... the body ceases and the perception of touch fades away...

That Dimension should be known wherein mentality ceases and the perception of mind-objects fades away.
That Dimension should be known; that Dimension should be known."


(S. IV. 98) - The Dimension beyond the All
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Re: Awareness vs Mindfulness?

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From "Beautiful Flame. Talks from Pemasiri Thera" by David Young
Ven. Pemasiri:
A great many teachers assume paying attention to thoughts and actions to
be sati. I also stress the importance of paying attention. For example, I turn my attention to this eraser. I pay
attention to picking it up, moving it over here, and then setting it down. A teacher might tell the yogi to pay
close attention to washing the body, brushing the teeth, putting on clothes, combing the hair, etc. This is taught
as sati.

In my first days of training I had to hear from others I was lacking in sati. I went for a bath and forgot my bar of
soap. I was scolded, “You have no sati.” So, next day, I made the firm determination, “I will pay attention to
everything. Even the blinking of my eyes. I will not blink without complete attention to the blinking of my
eyes.” Trying hard, I was aware of a hair on my arm moving in the wind. I was aware of subtle sensations in my
body. Still I was told, “You have no sati!”

Because we’re talking of my training all those many years ago, a heightened level of attention arises in me. I am
aware of the movements of my body. Right now, for these few moments, it arises in me again. The yogi has to
train to a high level of attention at some point in his or her practice to overcome habits acquired from family
and friends, school, and society.

I could not accept that simply paying attention was sati. I trained in methods of Mahasi Sayadaw for twelve
years, and then methods of Webu Sayadaw and Goenka for about six years. Sati was no clearer to me.

David:
Is sati the paying attention to everything?

Ven. Pemasiri:
No! That’s not sati! Though paying attention to seemingly everything and anything is taught as sati, paying
attention is manasikāra. It’s a common mistake. I also taught manasikāra to be the sati when I first started
teaching. It took me a long time to understand what is sati.

Manasikāra directs the mind at objects. It does the switching between objects. Say the mind’s object is a sound,
and the mind’s next object is a sight. It’s manasikāra that directs the mind to the sound, and it’s manasikāra that
directs the mind to the sight. It switches the mind from sound to sight.

David:
If manasikāra is not sati, then what is the sati?

Ven. Pemasiri:
Manasikāra directs my mind to this eraser. Manasikāra is there in my picking up the eraser and moving it.
Sati means having no abhijjā or domanassa. If I pick up the eraser and move it without any abhijjā or
domanassa coming in, then I am performing those actions with sati. In all four satipaṭṭhānas, freedom from
abhijjā and domanassa is mentioned. Sati means having no expectations whatsoever. The good yogi recognizes
abhijjā and domanassa.

I give dhamma talks with manasikāra. I want something good to come from these talks, which is abhijjā. And
annoyance arises when things don’t go as they should, which is domanassa. If I could give a talk without abhijjā
and domanassa, I would be giving it with sati.

Actions can be a mix of manasikāra and sati. I again turn the focus of my mind towards this eraser. Manasikāra
is in operation. I want to pick it up. I then pick up the eraser with manasikāra. I am now moving the eraser, but
am doing so without abhijjā or domanassa. Sati is briefly in operation. I’m setting the eraser down on the floor.
More of the manasikāra there.

Manasikāra helps sati to arise, and helps sati to continue. When a yogi trains properly for a few days, it all starts
working in harmony. Manasikāra and sati come together as yoniso-manasikāra. Yoniso-manasikāra overcomes
those habits the yogi learned in his or her present life. It is taught to get rid of the asaya-dhammas. Over a
period of time, the yogi sees certain phenomena connected to the object. Sees the nature of things.
And then it’s sati based on sati. Sati and sati and sati. One moment of sati after another moment of sati.
Manasikāra is removed from the mind and paññā arises. Instead of manasikāra and sati working together as
yoniso-manasikāra, it is sati and paññā working together as sati-sampajañña. Of the fifty-two mental factors,
sati and paññā are the only factors never influenced by avijjā. All others, even kusala, are influenced by avijjā.

Once sati and paññā become automatic, the yogi’s mind is protected. Upādāna does not arise. The yogi
overcomes habits coming from past lives, shatters the tendency to punnabhava, and inclines to nibbāna!
It is merely dukkha that comes into being, dukkha that stands and disappears,
Nothing apart from dukkha comes into being, nothing other than dukkha ceases.
- SN5.10
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Re: Awareness vs Mindfulness?

Post by DooDoot »

Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 am Sati-sampajjana means 'mindfulness and clear conprehension'. It is consistent with secular and popular mindfulness the term itself doesn't have to involve Buddhist wisdom teachings.
No. Sampajjana involve Buddhist wisdom teachings. When SN 47.35 briefly defines 'sampajana', it uses the word "vidita" (pp. of vindati), which means "to understand" or "understood". For example, in MN 66 and SN 12.17, the word "vidita" means "to understand" rather than merely "experience with bare awareness", as follows:
Because I understand the diversity of faculties as it applies to this person.
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

MN 66
However, I have recognized individual differences.
Api ca mayā puggalavemattatā viditā”ti.

SN 12.17
:candle:
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 am"Ven. Nyanaponika ... Bhikkhu Bodhi
Unlikely non-meditators can understand the Buddha-Dhamma. Sampajana does not mean bare awareness. For example, a small child ignorantly looking non-judgmentally at the ocean with bare awareness and thus not understanding the dangers of the ocean cannot have "sampajana".
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 amSati remembers to keep the object in mind
Not really. A mind without distractions but wrong method cannot keep the object in the mind. The suttas define mindfulness as follows:
when one has heard the Dhamma from such bhikkhus one dwells withdrawn by way of two kinds of withdrawal—withdrawal of body and withdrawal of mind.

“Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfilment by development in the bhikkhu.

https://suttacentral.net/sn46.3/en/bodhi
One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness.

https://www.accesstoinsight.org/tipitak ... .than.html
:candle:
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 am sampajjana monitors to evaluate whether the mind is straying from the object.
The above is illogical because it is only concentration. The word "sampajjana" is of the wisdom faculty and not of the concentration faculty.
saṁ + pajāna, cp. pajānāti;

pajānāti
to know, find out, come to know, understand, distinguish DN.i.45 (yathābhūtaṁ really truly), DN.i.79 (ceto paricca), DN.i.162, DN.i.249; Snp.626, Snp.726 sq., Snp.987; Iti.12 (ceto paricca); Dhp.402; Pv.i.11#12 (= jānāti Pv-a.60); Ja.v.445; Pp.64
ppr pajānaṁ Snp.884, Snp.1050 Snp.1104 (see expln at Mnd.292 = Cnd.378); Iti.98; Pv.iv.1#64; and pajānanto Snp.1051
ger paññāya (q.v.)
caus paññāpeti;

pp paññatta;
pass paññāyati
pp paññāta (q.v.).
■ Cp. sampajāna.
:roll:
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 amTogether they represent what the term 'mindfulness' has come to mean in popular discourse.
No.

Often I post this video for beginners. :smile:

There is always an official executioner. If you try to take his place, It is like trying to be a master carpenter and cutting wood. If you try to cut wood like a master carpenter, you will only hurt your hand.

https://soundcloud.com/doodoot/paticcasamuppada
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Re: Awareness vs Mindfulness?

Post by Cause_and_Effect »

DooDoot wrote: Thu Jul 29, 2021 11:09 am
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 am Sati-sampajjana means 'mindfulness and clear conprehension'. It is consistent with secular and popular mindfulness the term itself doesn't have to involve Buddhist wisdom teachings.
No. Sampajjana involve Buddhist wisdom teachings. When SN 47.35 briefly defines 'sampajana', it uses the word "vidita" (pp. of vindati), which means "to understand" or "understood". For example, in MN 66 and SN 12.17, the word "vidita" means "to understand" rather than merely "experience with bare awareness", as follows:
Because I understand the diversity of faculties as it applies to this person.
Indriyavemattatā hi me, udāyi, imasmiṃ puggale viditā.

MN 66
However, I have recognized individual differences.
Api ca mayā puggalavemattatā viditā”ti.

SN 12.17
:candle:
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 am"Ven. Nyanaponika ... Bhikkhu Bodhi
Unlikely non-meditators can understand the Buddha-Dhamma. Sampajana does not mean bare awareness. For example, a small child ignorantly looking non-judgmentally at the ocean with bare awareness and thus not understanding the dangers of the ocean cannot have "sampajana".
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 amSati remembers to keep the object in mind
Not really. A mind without distractions but wrong method cannot keep the object in the mind. The suttas define mindfulness as follows:
when one has heard the Dhamma from such bhikkhus one dwells withdrawn by way of two kinds of withdrawal—withdrawal of body and withdrawal of mind.

“Dwelling thus withdrawn, one recollects that Dhamma and thinks it over. Whenever, bhikkhus, a bhikkhu dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the enlightenment factor of mindfulness is aroused by the bhikkhu; on that occasion the bhikkhu develops the enlightenment factor of mindfulness; on that occasion the enlightenment factor of mindfulness comes to fulfilment by development in the bhikkhu.

https://suttacentral.net/sn46.3/en/bodhi
One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness.

https://www.accesstoinsight.org/tipitak ... .than.html
:candle:
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 am sampajjana monitors to evaluate whether the mind is straying from the object.
The above is illogical because it is only concentration. The word "sampajjana" is of the wisdom faculty and not of the concentration faculty.
saṁ + pajāna, cp. pajānāti;

pajānāti
to know, find out, come to know, understand, distinguish DN.i.45 (yathābhūtaṁ really truly), DN.i.79 (ceto paricca), DN.i.162, DN.i.249; Snp.626, Snp.726 sq., Snp.987; Iti.12 (ceto paricca); Dhp.402; Pv.i.11#12 (= jānāti Pv-a.60); Ja.v.445; Pp.64
ppr pajānaṁ Snp.884, Snp.1050 Snp.1104 (see expln at Mnd.292 = Cnd.378); Iti.98; Pv.iv.1#64; and pajānanto Snp.1051
ger paññāya (q.v.)
caus paññāpeti;

pp paññatta;
pass paññāyati
pp paññāta (q.v.).
■ Cp. sampajāna.
:roll:
Cause_and_Effect wrote: Thu Jul 29, 2021 4:32 amTogether they represent what the term 'mindfulness' has come to mean in popular discourse.
No.
No.

The term 'mindfulness' in popular discourse encompasses more than simply sati or 'keeping something in mind'. It also involves awareness of ones purpose. In the context of sati-sampajjana the compound term means to keep an object in mind and also to evaluate that one is maintaining ones attention there and evaluate the appropriate task at hand.

It seems you have based most of your entire response as a copy pasta of this post. Maybe credit it?
https://buddhism.stackexchange.com/ques ... sampajanna

The discussion is not simply about the Pali term 'sati'. It is about 'mindfulness', a western term that has gained significant popularity and clearly does not translate as simply sati now, even if perhaps at the very earliest usage that was an intention.

Mindfulness as a popular word is synonymous with mindfulness practice. And that clearly is more than simply 'sati practice' or holding an object in mind which would be a mere concentration task.
One is also taught to observe thoughts coming and going and see their transience in basic mindfulness instructions. This is consistent with sati-sampajjana.

See here in popular mindfulness instruction

"Keeping your awareness lightly and gently on your breath… breathing mindfully in the present moment.

“Breathing in, I know I am breathing in… Breathing out, I know I am breathing out.”

If thoughts come in…as they always do… acknowledge the thoughts, without judgment, and let them go… let them drift away like clouds floating across the sky… and bring your awareness back to your breath, back to your breathing… back to the present moment.

“Breathing in… I know I am breathing in… Breathing out… I know I am breathing out…”

Each time your attention moves away from the breath… distracted by a thought about something you have to remember to do perhaps… or maybe something that is bothering you or worrying you… notice the thought, acknowledge the thought, and then let it go… and bring your awareness back to your breath, back to the present moment."


https://smithcenter.org/wp-content/uplo ... tation.pdf

With regard to the suttas

"And how, bhikkhus, does a bhikkhu exercise clear comprehension? Here, bhikkhus, for a bhikkhu feelings are comprehended as they arise, comprehended as they remain present, comprehended as they pass away. Thoughts are comprehended as they arise, comprehended as they remain present, comprehended as they pass away. Perceptions are comprehended as they arise, comprehended as they remain present, comprehended as they pass away. It is in this way, bhikkhus, that a bhikkhu exercises clear comprehension".

The above popular mindfulness instruction is consistent with the fundamentals here. If one were to popularize the practice with one word, it certainly makes sense to make that word represent not simply sati but the compound term sati-sampajjana which is what it has become.

I also did not say sampajjana equates to 'bare awareness'. It equates to a clear comprehension of what one is doing and why in the present, combined with sati to keep the mind on the present object. This is entirely consistent with the way mindfulness is usually taught and understood in secular practice. It will only lead to confusion to try to appropriate the term mindfulness as meaning only sati by itself, especially as sati usually does not appear by itself in the suttas but in various contexts the most significant being the compound term sati-sampajjana.
"Therein monks, that Dimension should be known wherein the eye ceases and the perception of forms fades away...the ear... the nose...the tongue... the body ceases and the perception of touch fades away...

That Dimension should be known wherein mentality ceases and the perception of mind-objects fades away.
That Dimension should be known; that Dimension should be known."


(S. IV. 98) - The Dimension beyond the All
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Re: Awareness vs Mindfulness?

Post by DooDoot »

Cause_and_Effect wrote: Thu Jul 29, 2021 1:01 pm No.
Later. :strawman: :jedi:
There is always an official executioner. If you try to take his place, It is like trying to be a master carpenter and cutting wood. If you try to cut wood like a master carpenter, you will only hurt your hand.

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one_awakening
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Re: Awareness vs Mindfulness?

Post by one_awakening »

Tennok wrote: Fri Jun 18, 2021 1:59 am It's like Westerners had created somethind new and based on their own culture, instead of simply translating. Buddha's humble sati was lost in this glorious translation, you could say
Correct. Westerners have changed mindfulness so much that it can longer be regarded as mindfulness, and what's worse is they then claim it to be a Buddhist teaching.
“You only lose what you cling to”
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one_awakening
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Re: Awareness vs Mindfulness?

Post by one_awakening »

Tennok wrote: Fri Jun 18, 2021 1:59 am Go with the flow, enjoy stuff, including sensual pleasures.
Correct again. Secular mindfulness says be in the moment to enjoy the present moment. The Buddha never said anything like that.
“You only lose what you cling to”
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