The construction of mindfulness

Abstract

Mindfulness is examined using the Abhidhamma system of classification of phenomena (dharmas) as found in the Pali work Abhidhammattha-saṅgaha. In this model the mental factors constituting the aggregate of formations (saṅkhāra) are grouped so as to describe a layered approach to the practice of mental development. Thus all mental states involve a certain set of mental factors, while others are added as the training of the mind takes place. Both unwholesome and wholesome configurations also occur, and mindfulness turns out to be a rather advanced state of wholesome constructed experience. Wisdom, the prime transformative factor in Buddhist thought and practice, arises only under special conditions. This system is then contrasted with the different parsing of phenomena presented in the Sanskrit Abhidharmakośa, where both mindfulness and wisdom are counted among the universal factors, which provides a basis for an innatist model of development; this is then critiqued from a constructivist perspective.

Notes

1. Sa yutta Nikāya 35:93.

2. Bodhi (1993). In what follows the impulse to list each of the following technical terms along with their Pali and Sanskrit names is replaced with a simple English rendering. See Bodhi (1993) for the Pali and Pruden (1991) for the Sanskrit. See also Olendzki (2010, 163ff).

3. Milindapañho 2:1.8.

4. Abhidharmakośa 2:24 (Pruden, 1991, 189–90). The universals are here called mahābhūmikas.

5. See, for example, the Mahāhatthipadopama Sutta, Majjhima Nikāya 28.

6. Majjhima Nikāya 48: ‘This is the way leading to the origination of personality: One regards [all experience] thus: “This is mine, this I am, this is my self.” This is the way leading to the cessation of personality: One regards [all experience] thus: “This is not mine, this I am not, this is not my self.” Notice the functioning of consciousness remains unchanged.

7. Sa yutta Nikāya 12:12: ‘Venerable sir, who makes contact…who feels…who craves…?’ “Not a valid question. I do not say “One makes contact…one feels…one craves…” If one should ask me, “Venerable sir, with what as condition does contact come to be…with what as condition does feeling come to be…with what as condition does craving come to be?” —this would be a valid question.’ See also, e.g., Visuddhimagga 16:90: kāriko na…vijjati; gamako na vijjati…etc. (a do-er is not found; a go-er is not found).

Additional information

Notes on contributors

Andrew Olendzki

Andrew Olendzki, 149 Lockwood Road, Barre, Massachusetts 01005, USA. Tel:[phone]; [email protected]