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(RR: yeom or yŏm)
(Wylie: dran pa;
Smṛti (P. sati; T. dran pa; C. nian) is translated as mindfulness, awareness, inspection, recollection, etc. The meaning of smṛti/sati is sometimes glossed as "not forgetting", refering to either not forgetting one's practice instructions, or not forgetting to keep the mind focused on a particular object of meditation. This refers to keeping in mind a particular object of focus, such as the object of meditation (e.g. the breath), the meditation instructions, or one's vows, etc., and not letting the mind wander off in distraction. Bhikkhu Bodhi states: "as a mental factor it signifies presence of mind, attentiveness to the present, rather than the faculty of memory regarding the past."
Smṛti/sati is identified within the Buddhist teachings in the following contexts:
- One of the eight factors of the Noble Eightfold Path: Samma Satti (right mindfulness)
- The focus of the meditation practice of Satipatthana (foundations of mindfulness)
- The first of the seven factors of enlightenment
- One of the five object-determining mental factors within the Abhidharma-samuchaya
- One of the ten general mental factors within the Abhidharma-kosha
- One of the twenty-five beautiful mental factors within the Abhidhammattha-sangaha
- 1 Definitions for the mental factor of smṛti/sati
- 2 Etymology
- 3 Practice
- 4 See also
- 5 Notes
- 6 References
- 7 Sources
- 8 External links
- 9 Videos
Definitions for the mental factor of smṛti/sati
Pali tradition (Sati)
Bhikkhu Bodhi states:
- The word sati derives from a root meaning “to remember,” but as a mental factor it signifies presence of mind, attentiveness to the present, rather than the faculty of memory regarding the past. It has the characteristic of not wobbling, i.e. not floating away from the object. Its function is absence of confusion or non-forgetfulness. It is manifested as guardianship, or as the state of confronting an objective field. Its proximate cause is strong perception (thirasaññā) or the four foundations of mindfulness (see VII, §24).
The Atthasalini sates:
- Mindfulness has "not floating away" as its characteristic, unforgetfulness as its function, guarding, or the state of facing the object, as its manifestation, firm remembrance (sanna) or application in mindfulness as regards the body, etc., as proximate cause. It should be regarded as a door-past from being firmly established in the object, and as a door-keeper from guarding the door of the senses.
Nina van Gorkom explains:
- There are many opportunities for generosity, for morality and for mental development, but we are often forgetful of kusala and we waste such opportunities. When mindfulness arises there is heedfulness of kusala and then the opportunity for kusala which presents, itself is not wasted. There has to be mindfulness with dana, with sila, with samatha and with the development of insight.
Sanskrit tradition (Smṛti)
The Abhidharma-samuccaya states:
- What is inspection? It is not to let what one knows slip away from one's mind. Its function is not to be distracted.
The Khenjuk states:
- Recollection means not forgetting a known object. It's function is to inhibit distraction.
- Recollecting mindfulness (dran-pa) is not merely holding on to any cognized object without losing it as an object of focus. Here, it prevents mental activity from forgetting or losing a constructive object with which it is familiar. It has three characteristics:
- The object must be something constructive with which we are familiar (‘dris-pa)
- The aspect (rnam-pa) must be that it is focused on this object and does not forget or lose it
- The function must be that it prevents mental wandering.
- Thus, mindfulness is equivalent to a type of “mental glue” (‘dzin-cha) that holds on to the object of focus without letting go. Its strength spans the spectrum from weak to strong.
Dawa Chödak Rinpoche stated:
- Drenpa is the seed of memory...our mind is always moving, touching this or that. If we have drenpa then we instantly remember, and we don’t touch... Drenpa is the horse’s bit. If drenpa is not there, the mind is like the wild horse. When you loose your drenpa, in that moment you are getting hesitation. Drenpa helps you to get you on the stage. It is memory. It is recollection. In that moment you are going to do a non-virtue and you remember your vows. That is drenpa. Forgetting is loss of drenpa.
According to Robert Sharf, the meaning of these terms has been the topic of extensive debate and discussion. Smṛti originally meant "to remember", "to recollect", "to bear in mind", as in the Vedic tradition of remembering sacred texts. The term sati also means "to remember". In the Satipațțhāna-sutta the term sati means to remember the dharmas, whereby the true nature of phenomena can be seen. Sharf refers to the Milindapanha, which explained that the arisement of sati calls to mind the wholesome dhammas such as the four establishments of mindfulness, the five faculties, the five powers, the seven awakening-factors, the Noble Eightfold Path, and the attainment of insight. According to Rupert Gethin,
[sati] should be understood as what allows awareness of the full range and extent of dhammas; sati is an awareness of things in relation to things, and hence an awareness of their relative value. Applied to the satipațțhānas, presumably what this means is that sati is what causes the practitioner of yoga to "remember" that any feeling he may experience exists in relation to a whole variety or world of feelings that may be skillful or unskillful, with faults or faultless, relatively inferior or refined, dark or pure."[note 1]
Sharf further notes that this has little to do with "bare attention", the popular contemporary interpretation of sati, "since it entails, among other things, the proper discrimination of the moral valence of phenomena as they arise". According to Paul Williams, referring to Erich Frauwallner, mindfulness provided the way to liberation, "constantly watching sensory experience in order to prevent the arising of cravings which would power future experience into rebirths".[note 2] According to Vetter, dhyana may have been the original core practice of the Buddha, which aided the maintenance of mindfulness.
Alternate translations for smṛti/sati
The terms sati/smriti have been translated as:
- Attention (Jack Kornfield)
- Concentrated attention (Mahasi Sayadaw)
- Inspection (Herbert Guenther)
- Mindful attention
- Recollecting mindfulness (Alexander Berzin)
- Recollection (Erik Pema Kunsang, Buddhadasa Bhikkhu, John D. Dunne)
- Reflective awareness (Buddhadasa Bhikkhu)
- Remindfulness (James H. Austin)
- Self-recollection (Jack Kornfield)
John D. Dunne suggests that the translation of sati and smṛti as mindfulness is confusing and that a number of Buddhist scholars have started trying to establish "retention" as the preferred alternative.
Bhikkhu Bodhi also points to the meaning of "sati" as "memory":
The word derives from a verb, sarati, meaning “to remember,” and occasionally in Pali sati is still explained in a way that connects it with the idea of memory. But when it is used in relation to meditation practice, we have no word in English that precisely captures what it refers to. An early translator cleverly drew upon the word mindfulness, which is not even in my dictionary. This has served its role admirably, but it does not preserve the connection with memory, sometimes needed to make sense of a passage.
The Buddhist term translated into English as "mindfulness" originates in the Pali term sati and in its Sanskrit counterpart smṛti. Translators rendered the Sanskrit word as trenpa in Tibetan (wylie: dran pa) and as nian 念 in Chinese.
The Pali-language scholar Thomas William Rhys Davids (1843–1922) first translated sati in 1881 as English mindfulness in sammā-sati "Right Mindfulness; the active, watchful mind". Noting that Daniel John Gogerly (1845) initially rendered sammā-sati as "Correct meditation", Davids explained,
sati is literally 'memory' but is used with reference to the constantly repeated phrase 'mindful and thoughtful' (sato sampajâno); and means that activity of mind and constant presence of mind which is one of the duties most frequently inculcated on the good Buddhist."
Henry Alabaster, in The Wheel of the Law: Buddhism Illustrated From Siamese Sources by the Modern Buddhist, A Life of Buddha, and an Account of the Phrabat (1871), had earlier defined "Satipatthan/Smrityupasthana" as "The act of keeping one's self mindful."
The English term mindfulness already existed before it came to be used in a (western) Buddhist context. It was first recorded as myndfulness in 1530 (John Palsgrave translates French pensee), as mindfulnesse in 1561, and mindfulness in 1817. Morphologically earlier terms include mindful (first recorded in 1340), mindfully (1382), and the obsolete mindiness (ca. 1200).
The Sanskrit word smṛti स्मृति (also transliterated variously as smriti, smRti, or sm'Rti) literally means "that which is remembered", and refers both to "mindfulness" in Buddhism and "a category of metrical texts" in Hinduism, considered second in authority to the Śruti scriptures.
Monier Monier-Williams's Sanskrit-English Dictionary differentiates eight meanings of smṛti स्मृति, "remembrance, reminiscence, thinking of or upon, calling to mind, memory":
- memory as one of the Vyabhicāri-bhāvas [transient feelings];
- Memory (personified either as the daughter of Daksha and wife of Aṅgiras or as the daughter of Dharma and Medhā);
- the whole body of sacred tradition or what is remembered by human teachers (in contradistinction to Śruti or what is directly heard or revealed to the Rishis; in its widest acceptation this use of the term Smṛti includes the 6 Vedangas, the Sūtras both Śrauta and Grhya, the Manusmṛti, the Itihāsas (e.g., the Mahābhārata and Ramayana), the Puranas and the Nītiśāstras, "according to such and such a traditional precept or legal text";
- the whole body of codes of law as handed down memoriter or by tradition (esp. the codes of Manusmṛti, Yājñavalkya Smṛti and the 16 succeeding inspired lawgivers) … all these lawgivers being held to be inspired and to have based their precepts on the Vedas;
- symbolical name for the number 18 (from the 18 lawgivers above);
- a kind of meter;
- name of the letter g- ग्;
- desire, wish
According to Paul Williams, referring to Erich Frauwallner, mindfulness provided the way to liberation, "constantly watching sensory experience in order to prevent the arising of cravings which would power future experience into rebirths."[note 3] Mindfulness is an antidote to delusion (Pali: Moha), and is considered as such one of the 'powers' (Pali: bala) that contribute to the attainment of nirvana. The faculty of mindfulness becomes a power in particular when it is coupled with clear comprehension of whatever is taking place. According to Vetter, dhyana may have been the original core practice of the Buddha, which aided the maintenance of mindfulness. Nirvana is a state of being in which greed, hatred and delusion (Pali: moha) have been overcome and abandoned, and are absent from the mind.
Ānāpānasati (Pali; Sanskrit: ānāpānasmṛti; Chinese: 安那般那; Pīnyīn: ānnàbānnà), meaning "mindfulness of breathing" ("sati" means mindfulness; "ānāpāna" refers to inhalation and exhalation), is a form of Buddhist meditation now common to the Tibetan, Zen, Tiantai, and Theravada schools of Buddhism, as well as western-based mindfulness programs. Anapanasati means to feel the sensations caused by the movements of the breath in the body, as is practiced in the context of mindfulness. According to tradition, Anapanasati was originally taught by the Buddha in several sutras including the Ānāpānasati Sutta.[note 4]
The Buddha advocated that one should establish mindfulness (satipaṭṭhāna) in one's day-to-day life, maintaining as much as possible a calm awareness of one's body, feelings, mind, and dharmas. The practice of mindfulness supports analysis resulting in the arising of wisdom (Pali: paññā, Sanskrit: prajñā).[note 5] A key innovative teaching of the Buddha was that meditative stabilisation must be combined with liberating discernment.
The Satipaṭṭhāna Sutta (Sanskrit: Smṛtyupasthāna Sūtra) is an early text dealing with mindfulness.
Vipassanā (Pāli) is commonly used as a synonym for vipassanā-meditation, in which satipatthana, four foundations of mindfulness or anapanasati, "mindfulness of breathing," is used to become aware of the impermanence of everything that exists. Vipassanā in the Buddhist tradition means insight into the true nature of reality.
In the Theravadin context, this entails insight into the three marks of existence, namely the impermanence of and the unsatisfactoriness of every conditioned thing that exists, and non-self. In Mahayana contexts, it entails insight into what is variously described as sunyata, dharmata, the inseparability of appearance and emptiness (two truths doctrine), clarity and emptiness, or bliss and emptiness.
Vipassanā is commonly used as one of two poles for the categorization of types of Buddhist practice, the other being samatha (Pāli; Sanskrit: śamatha). Though both terms appear in the Sutta Pitaka[note 6], Gombrich and Brooks argue that the distinction as two separate paths originates in the earliest interpretations of the Sutta Pitaka, not in the suttas themselves.[note 7] Various traditions disagree which techniques belong to which pole. According to the contemporary Theravada orthodoxy, samatha is used as a preparation for vipassanā, pacifying the mind and strengthening the concentration in order to allow the work of insight, which leads to liberation.
Vipassanā-meditation has gained popularity in the west through the modern Buddhist vipassana movement, modeled after Theravāda Buddhism meditation practices, which employs vipassanā and ānāpāna meditation as its primary techniques and places emphasis on the teachings of the Satipaṭṭhāna Sutta.
Samprajaña, apramāda and atappa
In Buddhist practice, "mindfulness" also includes samprajaña, meaning "clear comprehension" and apramāda meaning "vigilance".[note 8] All three terms are sometimes (confusingly) translated as "mindfulness", but they all have specific shades of meaning.
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 intended purpose.[note 9]
In the Satipaṭṭhāna Sutta, sati and sampajañña are combined with atappa (Pali; Sanskrit: ātapaḥ), or "ardency,"[note 10] and the three together comprise yoniso manisikara (Pali; Sanskrit: yoniśas manaskāraḥ), "appropriate attention" or "wise reflection."
|mindfulness/awareness||sati||smṛti स्मृति||念 (niàn)||trenpa (wylie: dran pa)|
|clear comprehension||sampajañña||samprajñāna संप्रज्ञान||正知力 (zhèng zhī lì)||sheshin (wylie: shes bzhin)|
|vigilance/heedfulness||appamada||apramāda अप्रमाद||不放逸座 (bù fàng yì zuò)||bakyö (wylie: bag yod)|
|ardency||atappa||ātapaḥ आतप||勇猛 (yǒng měng)||nyima (wylie: nyi ma)|
|attention/engagement||manasikara||manaskāraḥ मनस्कारः||如理作意 (rú lǐ zuò yì)||yila jeypa (wylie: yid la byed pa)|
|foundation of mindfulness||satipaṭṭhāna||smṛtyupasthāna
|念住 (niànzhù)||trenpa neybar zagpa (wylie: dran pa nye bar gzhag pa)|
Georges Dreyfus has expressed unease with the definition of mindfulness as "bare attention" or "nonelaborative, nonjudgmental, present-centered awareness", stressing that mindfulness in Buddhist context means also "remembering", which indicates that the function of mindfulness also includes the retention of information. Dreyfus concludes his examination by stating:
[T]he identification of mindfulness with bare attention ignores or, at least, underestimates the cognitive implications of mindfulness, its ability to bring together various aspects of experience so as to lead to the clear comprehension of the nature of mental and bodily states. By over-emphasizing the nonjudgmental nature of mindfulness and arguing that our problems stem from conceptuality, contemporary authors are in danger of leading to a one-sided understanding of mindfulness as a form of therapeutically helpful spacious quietness. I think that it is important not to lose sight that mindfulness is not just a therapeutic technique but is a natural capacity that plays a central role in the cognitive process. It is this aspect that seems to be ignored when mindfulness is reduced to a form of nonjudgmental present-centered form of awareness of one’s experiences.
Robert H. Sharf notes that Buddhist practice is aimed at the attainment of "correct view", not just "bare attention":
Mahasi’s technique did not require familiarity with Buddhist doctrine (notably abhidhamma), did not require adherence to strict ethical norms (notably monasticism), and promised astonishingly quick results. This was made possible through interpreting sati as a state of "bare awareness" — the unmediated, non-judgmental perception of things "as they are," uninflected by prior psychological, social, or cultural conditioning. This notion of mindfulness is at variance with premodern Buddhist epistemologies in several respects. Traditional Buddhist practices are oriented more toward acquiring "correct view" and proper ethical discernment, rather than "no view" and a non-judgmental attitude.
Jay Garfield, quoting Shantideva and other sources, stresses that mindfulness is constituted by the union of two functions, calling to mind and vigilantly retaining in mind. He demonstrates that there is a direct connection between the practice of mindfulness and the cultivation of morality – at least in the context of Buddhism from which modern interpretations of mindfulness are stemming.
Ten forms of mindfulness (Ekottara Agama)
- mindfulness of the Buddha
- mindfulness of the Dharma
- mindfulness of the Sangha
- mindfulness of giving
- mindfulness of the heavens
- mindfulness of stopping and resting
- mindfulness of discipline
- mindfulness of breathing
- mindfulness of the body
- mindfulness of death
- Quotes from Gethin, Rupert M.L. (1992), The Buddhist Path to Awakening: A Study of the Bodhi-Pakkhiȳa Dhammā. BRILL's Indological Library, 7. Leiden and New York: BRILL
- Frauwallner, E. (1973), History of Indian Philosophy, trans. V.M. Bedekar, Delhi: Motilal Banarsidass. Two volumes., pp.150 ff
- Frauwallner, E. (1973), History of Indian Philosophy, trans. V.M. Bedekar, Delhi: Motilal Banarsidass. Two volumes., pp.150 ff
- In the Pali canon, the instructions for anapanasati are presented as either one tetrad (four instructions) or four tetrads (16 instructions). The most famous exposition of four tetrads – after which Theravada countries have a national holiday (see uposatha) – is the Anapanasati Sutta, found in the Majjhima Nikaya (MN), sutta number 118 (for instance, see Thanissaro, 2006). Other discourses which describe the full four tetrads can be found in the Samyutta Nikaya's Anapana-samyutta (Ch. 54), such as SN 54.6 (Thanissaro, 2006a), SN 54.8 (Thanissaro, 2006b) and SN 54.13 (Thanissaro, 1995a). The one-tetrad exposition of anapanasati is found, for instance, in the Kayagata-sati Sutta (MN 119; Thanissaro, 1997), the Maha-satipatthana Sutta (DN 22; Thanissaro, 2000) and the Satipatthana Sutta (MN 10; Thanissaro, 1995b).
- "In short, the contemplative training known as “shamatha” (meditative quiescence) deals with the development and refinement of attention; and this is the basis for “vipashyana” (contemplative insight), which entails methods for experientially exploring the nature of the mind and its relation to the world at large." from a description of the 18th Mind and Life Dialogues meeting, official webpage,
- AN 4.170 (Pali):
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena.
Katamehi catūhi? Idha, āvuso, bhikkhu samathapubbaṅgamaṁ vipassanaṁ bhāveti[...]
Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti[...]
Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti[...]
Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti[...]
Friends, whoever — monk or nun — declares the attainment of arahantship in my presence, they all do it by means of one or another of four paths. Which four?
There is the case where a monk has developed insight preceded by tranquility. [...]
Then there is the case where a monk has developed tranquillity preceded by insight. [...]
Then there is the case where a monk has developed tranquillity in tandem with insight. [...]
"Then there is the case where a monk's mind has its restlessness concerning the Dhamma [Comm: the corruptions of insight] well under control.
AN 2.30 Vijja-bhagiya Sutta, A Share in Clear Knowing:
"These two qualities have a share in clear knowing. Which two? Tranquility (samatha) & insight (vipassana).
"When tranquility is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned.
"When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned.
"Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release."
SN 43.2 (Pali): "Katamo ca, bhikkhave, asaṅkhatagāmimaggo? Samatho ca vipassanā". English translation: "And what, bhikkhus, is the path leading to the unconditioned? Serenity and insight."
- Brooks: "While many commentaries and translations of the Buddha's Discourses claim the Buddha taught two practice paths, one called "shamata" and the other called "vipassanā," there is in fact no place in the suttas where one can definitively claim that."
- [I]n Buddhist discourse, there are three terms that together map the field of mindfulness [...] [in their Sanskrit variants] smṛti (Pali: sati), samprajaña (Pali: Sampajañña) and apramāda (Pali: appamada).
- According to this correspondence, Ven. Nyanaponika spend his last ten years living with and being cared for by Bodhi. Bodhi refers to Nyanaponika as "my closest kalyāṇamitta in my life as a monk."
- having, expressive of, or characterized by intense feeling; passionate; fervent: an ardent vow; ardent love.
- intensely devoted, eager, or enthusiastic; zealous: an ardent theatergoer. an ardent student of French history.
- vehement; fierce: They were frightened by his ardent, burning eyes.
- burning, fiery, or hot: the ardent core of a star.
- Bhikkhu Bodhi (2012), Kindle Location 2333
- Gorkom (1999), Mindfulness (sati)
- Guenther (1975), Kindle Locations 444-445.
- Kunzang 2004, p. 24.
- StudyBuddhism, Primary Minds and the 51 Mental Factors
- Drenpa (Kunzang Dechen Chodron)
- Sharf 2014, p. 942.
- Sharf, Robert (October 2014). "Mindfulness and Mindlessness in Early Chan" (PDF). Philosophy East and West. 64 (4): 943. ISSN 0031-8221. Retrieved 2015-12-03.
Even so, your Majesty, sati, when it arises, calls to mind dhammas that are skillful and unskillful, with faults and faultless, inferior and refined, dark and pure, together with their counterparts: these are the four establishings of mindfulness, these are the four right endeavors, these are the four bases of success, these are the five faculties, these are the five powers, these are the seven awakening-factors, this is the noble eight-factored path, this is calm, this is insight, this is knowledge, this is freedom. Thus the one who practices yoga resorts to dhammas that should be resorted to and does not resort to dhammas that should not be resorted to; he embraces dhammas that should be embraced and does not embrace dhammas that should not be embraced.
- Sharf 2014, p. 943.
- Williams 2000, p. 46.
- Vetter 1988.
- James H. Austin (2014), Zen-Brain Horizons: Toward a Living Zen, MIT Press, p.83
- Lecture, Stanford University Center for Compassion and Altruism Research and Education, c 18:03  Archived November 20, 2012, at the Wayback Machine.
- TRANSLATOR FOR THE BUDDHA: AN INTERVIEW WITH BHIKKHU BODHI
- T. W. Rhys Davids, tr., 1881, Buddhist Suttas, Clarendon Press, p. 107.
- D. J. Gogerly, "On Buddhism", Journal of the Ceylon Branch of the Royal Asiatic Society, 1845, pp. 7-28 and 90-112.
- Davids, 1881, p. 145.
- The Wheel of the Law: Buddhism Illustrated From Siamese Sources by the Modern Buddhist, A Life of Buddha, and an Account of the Phrabat by Henry Alabaster, Trubner & Co., London: 1871 pg 197
- Oxford English Dictionary, 2nd ed., 2002
- Monier-Williams Online Dictionary. N.B.: these definitions are simplified and wikified.
- www.mindandlife Archived 2014-03-22 at the Wayback Machine.
- Alexander Wynne, The origin of Buddhist meditation. Routledge, 2007, page 73.
- "Essentials of Mahamudra: Looking Directly at the Mind, by Khenchen Thrangu Rinpoche". Amazon.com. Retrieved 2013-05-30.
- Henepola Gunaratana, Mindfulness in plain English, Wisdom Publications, pg 21.
- Defined by Reginald A. Ray. ""Vipashyana," by Reginald A. Ray. ''Buddhadharma: The Practitioner's Quarterly'', Summer 2004". Archive.thebuddhadharma.com. Archived from the original on 2014-01-02. Retrieved 2013-05-30.
- "What is Theravada Buddhism?". Access to Insight. Access to Insight. Retrieved 17 August 2013.
- "AN 4.170 Yuganaddha Sutta: ''In Tandem''. Translated from the Pali by Thanissaro Bhikkhu". Accesstoinsight.org. 2010-07-03. Retrieved 2013-05-30.
- "AN 2.30 Vijja-bhagiya Sutta, ''A Share in Clear Knowing''. Translated from the Pali by Thanissaro Bhikkhu". Accesstoinsight.org. 2010-08-08. Retrieved 2013-05-30.
- "SN 43.2". Agama.buddhason.org. Retrieved 2013-05-30.
- Bikkhu Bodhi, The Connected Discourses of the Buddha, p. 1373
- Gombrich 1997, p. 96-144.
- Brooks 2006.
- Schumann 1974.
- "Mindfulness and the Mind," by Subhuti. Madhyamavani Online
- "The Nature of Mindfulness and Its Role in Buddhist Meditation" A Correspondence between B.A. wallace and the Venerable Bikkhu Bodhi, Winter 2006, p.4
- "Mindfulness Defined," by Thanissaro Bhikku. pg 2
- "Is Mindfulness Present-Centered and Nonjudgmental? A Discussion of the Cognitive Dimensions of Mindfulness" by Georges Dreyfus
- Geoffrey Samuel, Mindfulness or Mindlessness: Traditional and Modern Buddhist Critiques of "Bare Awareness"
- "Mindfulness and Ethics: Attention, Virtue and Perfection" by Jay Garfield
- Nan Huaijin. Working Toward Enlightenment: The Cultivation of Practice. York Beach: Samuel Weiser. 1993. pp. 118-119, 138-140.
- Nan Huaijin. Working Toward Enlightenment: The Cultivation of Practice. York Beach: Samuel Weiser. 1993. p. 146.
- Bhikkhu Bodhi (2012). A Comprehensive Manual of Abhidhamma: The Abhidhammattha Sangaha. BPS Pariyatti Editions. Kindle Edition.
- Boccio, Frank Jude (2004). Mindfulness Yoga: The Awakened Union of Breath, Body and Mind. ISBN 0-86171-335-4
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- Hanh, Thich Nhat (1996). The Miracle of Mindfulness: A Manual on Meditation. Beacon Press.
- Hoopes, Aaron (2007). "Zen Yoga: A Path to Enlightenment through Breathing, Movement and Meditation". Kodansha International.
- Kunsang, Erik Pema (translator) (2004). Gateway to Knowledge, Vol. 1. North Atlantic Books.
- Sharf, Robert (2014), "Mindfulness and Mindlessness in Early Chan", Philosophy Est & West, 64 (4): 933–964, doi:10.1353/pew.2014.0074
- Siegel, Ronald D. (2010). The Mindfulness Solution: Everyday Practices for Everyday Problems. The Guilford Press. ISBN 978-1-60623-294-1
- Vetter, Tilmann (1988), The Ideas and Meditative Practices of Early Buddhism, BRILL
- Weiss, Andrew (2004). Beginning Mindfulness: Learning the Way of Awareness. New World Library
- Williams, Paul; Tribe, Anthony (2000), Buddhist Thought, Routledge
- Mindfulness Research Guide at the American Mindfulness Research Association. Retrieved 23 December 2013.
- Oxford University Mindfulness Research Centre. Retrieved 23 December 2013.
Search for videos:
- Search YouTube for: Smṛti Buddhism
- Abhidhamma Concept of Attention - Rupert Gethin
- Description: A comprehensive presentation of the Theravada concept of 'Mental States' and the 'Thought Process' given at the Mind and Life seminar organized by His Holiness the Dalai Lama. The discussion becomes interesting with the practical inquiries and contrasting views of the other Abhidharma traditions posed by His Holiness. (Includes detailed discussion of the meaning of sati and smriti.)
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