Mindfulness is Needed Under All Circumstances

There seem to be an assumption present among many Buddhist meditators that mindfulness (sati) is a mental-state that is relevant only to the practise of Vipassanā meditation and that when it comes to other kinds of meditation, especially Samatha meditation, it is not relevant at all, or, at best, it plays only a minor role. This assumption very likely stemmed from the emphasis in Vipassanā meditation on the development of mindfulness. And in fact Vipassanā meditation is very often simply called “mindfulness meditation”. Furthermore, in Samatha meditation, the emphasis is usually not on mindfulness but on the development of mental tranquillity, deep state of concentration, and – at times – even psychic abilities. This general emphasis of Vipassanā and Samatha meditation on different states of mind is probably responsible for why Vipassanā meditation is usually identified exclusively with mindfulness while Samatha meditation, with tranquillity and concentration. In truth, however, mindfulness is not exclusive to Vipassanā meditation, and neither are tranquillity and concentration exclusive to Samatha meditation.

Despite the emphasis placed on mindfulness in Vipassanā meditation, mindfulness is not the only mental-state developed in this meditation. Mental tranquillity and concentration – states of mind normally associated with Samatha meditation – are also developed. It must also be pointed out that the aim of Vipassanā meditation is not the development of mindfulness. Mindfulness is but a stepping stone or a means to achieve the aim of Vipassanā meditation: the development of deep and penetrative insight (vipassanā) into the nature of realities – their nature of impermanent, suffering, and non-self – that leads to disenchantment with the entire field of conditioned realities (saṅkhārā), to dispassion, and the total letting go of attachment for all things conditioned.

But as a pre-requisite for the arising of such a profound insight there must first of all be sufficient degree of concentrated mindfulness to hold the mind firmly and continuously on the object of contemplation, i.e. the ultimate realities (paramattha-dhammā) consisting of mental and physical phenomena. Without this concentration to hold the mind together firmly and continuously on the object of contemplation, the work of contemplative investigation necessary for the arising of insight cannot proceed smoothly and freed from interruption. The mind will also simply skim over the objects superficially, unable to penetrate deep into the objects to uncover their deeper nature.

And as a pre-requisite for the arising of this steady flow of concentrated mindfulness, the mind must first of all be freed from mental-states that distract the mind and obstruct the arising of concentration. This means that there must be present in the mind a sufficient degree of mental tranquillity whereby the mind is freed from the mental disturbances such as attachment, aversion, restlessness, laziness, boredom, haziness, etc. The mind that is disturbed by these mental hindrances will be unable to settle down and remain clearly fixed onto the continuous flow of the objects of contemplation. Therefore mental tranquillity is necessary in order for concentration to arise. This tranquillity of mind that quells and dispels mental disturbances from the mind also allows the mind to discern clearly the nature of the object of contemplation.

Without the stability and depth accorded by concentration, and without the peace and clarity that is possible only if the mind is sufficiently tranquil and undisturbed, insight cannot arise and the goal of Vipassanā meditation – the development of liberating insight – cannot be achieved. However, both tranquillity and concentration are necessarily preceded by mindfulness. For it is mindfulness that, when it is continuously aroused and directed with relentless energetic effort towards the object of contemplation, gathers enough strength and momentum so that it – together with the jhāna factors associated with it, i.e. initial-application, sustained-application, joy, bliss, and one-pointedness of mind, another five mental-states normally associated with Samatha meditation – is able to overcome the mental disturbances that hinder the development of tranquillity and concentration.

In short, in the practise of Vipassanā meditation, we begin with arousing and establishment of firm and continuous mindfulness. This eventually leads to the overcoming of the mental hindrances sufficient enough to allow for the arising of a sufficient degree of mental tranquillity and concentration. Then based on the foundation of tranquillity and concentration, and with further determined effort, mindfulness is able to plunge deep into the nature of the object of contemplation, allowing for deep penetrative insight to arise. Therefore in the practise of Vipassanā meditation, it is not only mindfulness that are developed. Concentration, tranquillity, and insight (wisdom) are also developed. And we may also add energetic effort to the list because energetic effort is the force that drives the development of all these other mental-states.

We can see this constellation of mental-states and more present in the Vipassanā noting mind from the Buddha's instruction on how to carry out the practise of satipaṭṭhāna.

“Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending and mindful, overcoming covetousness and grief with regards to the world."

~ Satipaṭṭhāna Sutta (Majjhima Nikāya, Sutta 10)

In this passage “contemplating” (anupassī or anupassana) means continuous (anu) observation (passana) of the object. It implies the presence of the jhāna factor of sustained-application (vicāra) that continuously rubs the mind on the object. “the body in the body” denotes precision of aim in the noting mind. This implies the jhāna factor of initial-application (vitakka). “ardent” means energetic-effort that continuously energise the noting mind and drives the mind to the object of contemplation. “clearly comprehending” means wisdom or insight that clearly discerns the true nature of the object. “mindful” of course means mindfulness. “overcoming covetousness and grief with regards to the world” denotes concentration consisting of the jhāna factors that counter the mental hindrances to the practise.

In Samatha meditation too, even though the emphasis is on the development of tranquillity and deep state of concentration, mindfulness is also present. And it is no less important. As already explained above, mental tranquillity and concentration are necessarily preceded by mindfulness. The difference here, however, is that unlike Vipassanā meditation which directs mindfulness to contemplate ultimate realities, Samatha meditation – with the exception of four elements meditation – always directs mindfulness towards concepts (paññatti). And since the nature of ultimate realities and concepts are different, both kinds of meditation lead to different kinds of concentration.

In Vipassanā meditation, the ultimate realities taken as the objects of contemplation are also conditioned realities (saṅkhārā). Their nature is to arise and perish moment to moment in conformity with the law of conditionality. Mindfulness, being directed towards objects of such a nature, eventually develops into what is called momentary concentration (khaṇika-samādhi). This is the kind of concentration that arise in the same moment as the arising of these ultimate realities that it contemplates, and which also perish in that same moment together with the perishing of these ultimate realities. However, even though it is described as concentration lasting for a single moment, its strength should not be underestimated. For when, with persistent effort, it keeps occurring consistently moment after moment with each continuous occurrence of the ultimate realities, its strength can be immense. Mahā-Ṭīkā, the commentary to the Visuddhimagga explains this momentary concentration thus:

“Momentary unification of the mind: concentration lasting for a moment. For that too, when it occurs uninterruptedly on its object in a single mode and is not overcome by opposition (i.e. the hindrances), fixes the mind immovably as if in absorption.” (Mahā-Ṭīkā Vol 1, para 235, Burmese Edition)

In Samatha meditation, however, because the object of contemplation are concepts, a more “restful” kind of concentration is possible. In contrast, the momentary concentration developed through Vipassanā meditation is not as restful because – due to the nature of the objects it contemplates – it is continuously “jumping” from one object to another moment after moment. The conceptual objects of Samatha meditation, however, are conceived by the mind, usually in the form of images or some ideas. These objects remain in the mind and they remain the same for as long as the mind has the strength to hold on to these conceived images or ideas. Because of the “stability” of these conceptual objects, mindfulness is able dwell continuously on the same object over a long period of time, allowing for a more settled, tranquil, and restful kind of concentration. Depending on the strength of the jhāna factors that develop together with mindfulness, the depth of the concentration reached in Samatha meditation can be anywhere from access (upacāra) to the various levels of absorption or jhānas.

In short, in Samatha meditation, we also begin with mindfulness. But, unlike Vipassanā meditation, mindfulness is here directed continuously onto conceptual objects. And when the continuity and strength of mindfulness builds up through persistent effort, it, together with the jhāna factors that develop in conjunction with it, is able to overcome the mental disturbances that trouble the mind, giving rise to tranquillity that allows the mind to settle down and rest peacefully on the object. With further effort to sustain the mindfulness on the object, the jhāna factors gather more and more strength and the concentration developed allows the mind to become unified more and more strongly with the object in the various levels of absorption. And from here, the Samatha meditator may even develop various psychic capabilities such as the various psychical ability to manipulate physical elements, to discern others' thought, etc. But unless the Samatha meditator, having developed a satisfactory level of concentration, switch to doing Vipassanā meditation and contemplate the nature of ultimate realities, no deep and penetrative insight into the nature of realities can arise out of the practise of Samatha meditation alone.

To summarise, in Vipassanā meditation, mindfulness is directed towards ultimate realities and eventually develops into momentary concentration which helps to bring about profound insight into the true nature of ultimate realities. And when this insight is nurtured and developed, it gradually brings about disenchantment and dispassion towards conditioned realities. This disenchantment and dispassion continue to grow even as the insight grows deeper and deeper. Then finally, at the consummation of the practise of Vipassanā meditation, this insight reaches the peak of maturity and brings about a radical letting go of attachment for all conditioned things and, at the same time, the realisation of the unconditioned peace that is Nibbāna.

In Samatha meditation, however, mindfulness is directed towards concepts and eventually – depending on the strength of the jhāna factors accompanying mindfulness – develops into the various levels of deeply peaceful concentration, even up to the highest level of absorption. Once these various levels of deep concentration are reached, the mind simply rest peacefully on the object. Since no attempt is made to investigate the nature of ultimate realities, no liberating insight is developed that will eventually lead to the realisation of Nibbāna. However, if the Samatha meditator so desire – and provided he or she has developed the whole range of absorption concentration and has acquired mastery over them – he or she may further develop the various psychic abilities. But unless he or she switch to Vipassanā meditation and investigate the nature of conditioned realities, it will not be possible to achieve liberation from suffering inherent in conditioned realities.

But must concentration necessarily be preceded by mindfulness? Can concentration arise in the absence of mindfulness? The answer is yes. Concentration does occur in absence of mindfulness. A cat burglar needs a lot of concentration to crack open a safe. A hired assassin needs the same to plan and stage a perfect murder. Concentration is present also when a person is watching a dramatic movie or a documentary dispensing hate propaganda. It can also be present in a person who is building castle in the air. These kinds of concentration are concentration associated with unwholesome mental-states and are not accompanied by mindfulness. They certainly do not fall under right concentration (sammā samādhi), the kind of concentration relevant to the practise of the Noble Eightfold Path.

Right concentration is described in the Visuddhimagga as the wholesome one-pointedness (or unification) of mind (kusalacittekaggatā samādhi). One-pointedness (ekaggatā) is the essence of concentration. It has the characteristic of non-scattering or non-distraction and serves the function of uniting together the mental-states that are associated with it. Wholesome one-pointedness of mind therefore means the uniting or bringing together of wholesome mental-states in the mind and fixing them together, in one-pointedness, on the object. In other words it is the concentration or intense focussing of wholesome mental-states on the object. For example, in Vipassanā meditation, concentration consists of the intense focussing of such wholesome mental-states as mindfulness, right energetic-effort, wisdom or clarity of insight, and in certain stages of insight, also joy, disenchantment, dispassion, and equanimity.

In Samatha meditation also, mindfulness is always one of the wholesome mental-states that are united together with other wholesome mental-states as a concentrated whole. What the other wholesome mental-states in Samatha meditation are would depend on the subject of meditation. In the case of loving-kindness meditation, it would be primarily loving-kindness; For reflection on the noble attributes of Buddha, Dhamma, and Saṅgha, it would faith; For the loathsomeness of body it would be detachment, and so on.

But in order for the concentration to be wholesome, and therefore right concentration, mindfulness must necessarily be present. For it is mindfulness – which manifest as the guardian of the mind – that guards the mind against the intrusion from unwholesome mental-states. The mind that is not protected by mindfulness easily falls prey to unwholesome mental-states such as obsession, aversion, irritation, laziness, discursive thoughts, etc. When such unwholesome mental-states are present in the mind and the meditator, not being aware of them due to absence of mindfulness, tries to concentrate the mind, forcing the mind to focus, then when the concentration comes, it is these unwholesome mental-states that becomes concentrated. This kind of wrong concentration (micchā samādhi) can be very dangerous.

For example, in Vipassanā meditation, when the meditator – instead of making effort to be mindful and clearly aware of the nature of the object of contemplation – becomes, instead, obsessively attached to the idea of trying to stick the mind to the object, or when he becomes irritated because of his persistent inability to stick to the object; As long as he is unable to summon up mindfulness to note the obsessive attachment or irritation, these unwholesome mental-states will persist on in the mind and continue to grow more and more intense and concentrated until the mind becomes completely overwhelm by them. Then, due to intense obsessive attachment, the obsessed meditator may begin to obsessively force his mind to focus on the object, creating a lot of unnecessary mental and physical stress and tension. The intensely irritated meditator, on the other hand, may fly into rage. The same can happen in Samatha meditation too. Therefore, regardless of whether one is practising Vipassanā or Samatha meditation, mindfulness is necessary to guard the mind to prevent it from falling into unwholesome states. By basing the development of concentration upon the foundation of mindfulness, the meditator ensures that the concentration that is developed is the wholesome right concentration of the Noble Eightfold Path.

“Mindfulness, bhikkhus, is needed under all circumstances.”

~ Saṃyutta Nikāya, Bojjhaṅgasaṃyutta, Sutta 53