Chapter 13: Mindfulness

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Chapter 13: Mindfulness

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SSC Chapter Summaries

• Chapter 1: Giving One's Body, Possessions, and Virtues
• Chapter 2: Upholding the Dharma from the Perfection of Discipline
• Chapter 3: Perfection of Discipline: Protecting the Dharma Teacher
• Chapter 4: Perfection of Discipline: Discussion of Major Harms in the Sūtras
• Chapter 5: Perfection of Discipline: Avoiding the Harms
• Chapter 6: Protecting the Body
• Chapter 7: Protecting the Possessions and Merit
• Chapter 8: Expiation of Sinful Actions
• Chapter 9: Perfection of Patience
• Chapter 10: Perfection of Effort
• Chapter 11: Praise of Wilderness
• Chapter 12: Purifying the Mind
• Chapter 13: Mindfulness
• Chapter 14: Purification of the Body
• Chapter 15: Purification of Possessions and Merit
• Chapter 16: Enhancement of Body, Possessions, and Merit
• Chapter 17: Benefit of Prostration and Other Practices
• Chapter 18: Recollecting the Three Jewels
• Chapter 19: Enhancing Merit

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Editorial content: This page was written or translated by the Tsadra Foundation staff as part of the editorial project of this website. It is original content written or translated for the Bodhicitta Project.

Abstract

This chapter explores the practice of mindfulness of body, sensations, mind, and phenomena, emphasizing their impermanent, empty, and illusory nature through extensive citations from various sūtras. Śāntideva uses reductive analysis and numerous analogies to demonstrate that all phenomena, including the body and mind, lack true essence and exist only as interdependent processes, while maintaining that bodhisattvas should cultivate compassion even while recognizing this ultimate emptiness.

Citation

Phuntsho, Karma. "Chapter 13: Mindfulness." Śikṣāsamuccaya in-depth chapter overviews. Bodhicitta: A Tsadra Foundation Initiative, September 2, 2025.

Having purified the mind and made it pliable, one must apply the mind to the practice of mindfulness. The first of the four practices of mindfulness is the mindfulness of the body, which was partly covered in the preceding chapter while discussing the repulsiveness and impurity of the body. Delving further into the mindfulness of the body, Śāntideva cites The Compendium of Dharma Sūtra (Dharmasaṃgītisūtra)) to argue how a bodhisattva must mentally dissect and break down the body into many parts and see the body as merely an assembly of many parts and empty of true nature. "Thinking this body is like space, one must remain in mindfulness of space and see everything as space," states the sūtra. There is no beginning, end, middle, base, owner, and no real thing as body, aggregate, enjoyment, habitat, foundation, and sense-fields. They are mere labels, and the body has no essence. Moreover, it is a repulsive and impure thing and a nest of hundreds of illnesses.

Śāntideva makes the same point in a long citation from The Questions of the Vīradatta (Vīradattaparipṛcchāsūtra) using numerous analogies. The body is compared to an empty house with nine doors, an anthill haunted by snakes, a bad friend, a jealous monkey, a fleeting bubble, a deceptive mirage, a pithless plantain tree, a misleading magical illusion, a demanding king, an opportunistic thief, a hateful enemy, an indifferent stranger, a murderer, etc. Each of these and other analogies are used to illustrate the transient, unreliable, deceptive, and demanding nature of the body and how meaningless it is to be attached to the body. The body is a bag of impurity and of 84000 kinds of worms and microbes, which ooze out of the nine orifices.

As the body is a fleeting thing that is bound to end in death, The Jewel Crest Sūtra (Ratnacūḍasūtra) recommends getting the best out of it, or "extracting the essence" of one's body, possessions, and livelihood. One does so by thinking of the impermanent nature of the body and using it as a servant of sentient beings, not engaging in any negative bodily actions, not craving for enjoyments but giving them away, and wishing to use one's body to turn the bodies of all sentient beings into the bodies of enlightened buddhas.

To discuss the next topic of mindfulness of sensation, Śāntideva cites The Jewel Crest Sūtra, which states that a bodhisattva who is meditating on the mindfulness of sensation will generate compassion toward even those beings experiencing a pleasant or blissful sensation, for true bliss or pleasure is the state of being without sensation. A bodhisattva must experience any kind of sensation—blissful, painful, or neutral—with a sense of compassion. When they experience pleasure, they should cultivate compassion toward sentient beings engaged in attachment and work to eliminate the tendencies of attachment. When they experience suffering, they should cultivate compassion toward sentient beings engaged in aversion and work to eliminate the tendencies of aversion. And when they experience neither pleasure nor pain, they should cultivate compassion toward sentient beings engaged in ignorance and work to eliminate the tendencies of ignorance. They should not be attached to pleasant sensation, averse to painful sensation, or indifferent to neutral sensation but destroy attachment, aversion, and ignorance. They should know pleasant sensations to be impermanent, unpleasant ones to be dissatisfactory, and neither pleasant nor unpleasant ones to be lacking self.

The Teachings of Akṣayamati Sūtra (Akṣayamatinirdeśasūtra) instructs a bodhisattva to generate compassion toward beings in suffering when they encounter unpleasant sensations and to recognize that sensation leads to attachment, craving, grasping, apprehension, and wrong thoughts. The Compendium of Dharma Sūtra recommends that a bodhisattva see that there is no one having the sensation in reality. A wise person must abide in the mindfulness of sensation, seeing it as peaceful and luminous, like the state of enlightenment itself.

Śāntideva's presentation of the mindfulness of the mind involves a very reductive and deconstructive approach. He quotes The Heap of Jewels Sūtra, which asks what the mind afflicted by attachment, aversion, or ignorance really is. Does it exist in the past, present, or the future? Mind cannot be from the past, as what is past has ceased to exist. It cannot be from the future, as what is in the future is yet to exist. And it cannot be in the present, as there is no present that remains. Mind is not outside, inside, or both. It is not form, visible, tangible, dependable, cognizable, or knowable. The buddhas have not seen, do not see, and will not see it. It is the mere creation of a mistaken notion. The sūtra uses many analogies, such as magical illusion, waterfall, wind, light, space, lightning, sandcastle, and dream, to illustrate the nonessentiality and futility of the mind.

"O Kāśyapa! You cannot find the mind even if you look everywhere," claims the Buddha in this sūtra, "and what cannot be found is inapprehensible and beyond the three times." It is therefore neither existent nor nonexistent. The Jewel Crest Sūtra also investigates the existence of mind by looking outside, inside, in the aggregates, elements, and sense-fields, and cannot find any mind in them. If apprehension or fixation generates the mind or consciousness, what is apprehension? "Is it one with the mind or different?" asks the sūtra to conclude that both options are not tenable. The reductive analyses found in the sūtras that Śāntideva cites here are also succinctly presented in his Way of the Bodhisattva while discussing the mindfulness of the mind.

The same kind of reductive analysis is used in establishing the points for the mindfulness of all phenomena. According to The Teachings of Akṣayamati Sūtra, a bodhisattva who sees phenomena as they are will see no phenomena, no buddhas, buddhahoods, paths, freedoms, or bondages. Yet, as things appear, such a bodhisattva will generate compassion for sentient beings and perceive all phenomena, including afflictive emotions, like a magical illusion, for in reality there are no afflictive emotions, no aggregates, no attachment, no aversion, and no ignorance. Such a bodhisattva will maintain the mindfulness of the fact that the nature of afflictive emotions is exactly the nature of enlightenment.

In maintaining the mindfulness of phenomena, The Jewel Crest Sūtra focuses on the point that there is no self-existence, being, soul, person, or individual who is being born, dying, or moving apart from the process of arising and ceasing phenomena. This is the reality of things that should be realized while also maintaining the thought of bodhicitta. The Play in Full Sūtra gives many similes, including an unfired clay pot, sandcastle, light rays, wind, bubble, plantain tree, and magical illusion to show the nonessentiality and ephemerality of all phenomena, although the childish world perceives them as real and permanent. Things arise from causes and conditions, like the sprout arising from the seed and like a clay image from a mold. The seed does not become the sprout, but the sprout cannot be without the seed. The mold is not transferred to the clay image, but the clay image emerges from the mold. It is a fleeting and illusory process of dependent-arising, and this applies to all conditioned phenomena. A flame can arise from the convergence of two twigs and the effort of the hand, but it dies when the causes cease to exist. Yet, if a wise person investigates from where the flame has come and where it has gone, it cannot be found. There is no real coming or going, production or cessation, apprehension or cognition. This is the main point of the mindfulness of phenomena.

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Śāntideva (ཞི་བ་ལྷ་). Śikṣāsamuccaya [शिक्षासमुच्चय]. bslab pa kun las btus pa [བསླབ་པ་ཀུན་ལས་བཏུས་པ།]. [The Compendium of Training]. Tengyur, RKTST 3281 http://www.rkts.org/cat.php?id=3281&typ=2.

Classical WorksAbout this item

Śikṣāsamuccaya (T. Bslab pa kun las btus pa; C. Dasheng ji pusa xue lun; J. Daijōjū bosatsugakuron; K. Taesǔng chip posal hak non 大乘集菩薩學論). In Sanskrit, "Compendium of Training," a work by the eighth-century Indian Mahāyāna master Śāntideva. It consists of twenty-seven stanzas on the motivation and practice of the bodhisattva, including bodhicitta, the six perfections (pāramitā), the worship of buddhas and bodhisattvas, the benefits of renunciation, and the peace derived from the knowledge of emptiness (śūnyatā). The topic of each of the stanzas receives elaboration in the form of a prose commentary by the author as well as in illustrative passages, often quite extensive, drawn from a wide variety of Mahāyāna sūtras. Some ninety-seven texts are cited in all, many of which have been lost in their original Sanskrit, making the Śikṣāsamuccaya an especially important source for the textual history of Indian Buddhism. These citations also offer a window into which sūtras were known to a Mahāyāna author in eighth-century India. The digest of passages that Śāntideva provides was repeatedly drawn upon by Tibetan authors in their citations of sūtras. Although Śāntideva's Bodhicaryāvatāra and Śikṣāsamuccaya both deal with similar topics, the precise relation between the two texts is unclear. Several of the author's verses appear in both texts and some of the sūtra passages from the Śikṣāsamuccaya also appear in the Bodhicaryāvatāra. One passage in the Bodhicaryāvatāra also refers readers to the Śikṣāsamuccaya, but this line does not occur in the Dunhuang manuscript of the text and may be a later interpolation. (Source: "Śikṣāsamuccaya." In The Princeton Dictionary of Buddhism, 821. Princeton University Press, 2014. http://www.jstor.org/stable/j.ctt46n41q.27.)

Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

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Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

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Smṛtiḥ - Skt स्मृति  Tib དྲན་པ་  Ch 念  

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Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

Go to the page with the definition of 'sūtras'

Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

Go to the page with the definition of 'sūtras'

Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

Go to the page with the definition of 'sūtras'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattvas'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Karuṇā - The profound wish for all sentient beings to be free from suffering and the causes of suffering. It is a core virtue in Buddhism and, in the Mahāyāna tradition, develops into 'great compassion' (mahākaruṇā), the driving force behind the pursuit of enlightenment for the benefit of others. Skt करुणा  Tib ཐུགས་རྗེ་  Ch 悲  

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Śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt शून्यता  Tib སྟོང་པ་ཉིད་  Ch 空;空門  

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Śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt शून्यता  Tib སྟོང་པ་ཉིད་  Ch 空;空門  

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Śāntideva (ཞི་བ་ལྷ་). Śikṣāsamuccaya [शिक्षासमुच्चय]. bslab pa kun las btus pa [བསླབ་པ་ཀུན་ལས་བཏུས་པ།]. [The Compendium of Training]. Tengyur, RKTST 3281 http://www.rkts.org/cat.php?id=3281&typ=2.

Go to the page with the definition of 'Śikṣāsamuccaya'

Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

Go to the page with the definition of 'Sūtra'

Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

Go to the page with the definition of 'Sūtra'

Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

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Dharmasaṃgītisūtra [आर्यधर्मसंगीतिनाममहायानसूत्र]. 'phags pa chos yang dag par sdud pa zhes bya ba theg pa chen po'i mdo [འཕགས་པ་ཆོས་ཡང་དག་པར་སྡུད་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།]. [The Sūtra of the Deliberation on the Dharma (84000)]. Translated by Mañjuśrīgarbha, Vijayaśīla, Śīlendrabodhi, Ye shes sde, Bodhiruci. Kangyur, RKTSK 238 http://www.rkts.org/cat.php?id=238&typ=1.

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattva'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'bodhisattva'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

Go to the page with the definition of 'sūtra'

Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

Go to the page with the definition of 'sūtra'

Sūtra - Sūtras mainly refer to the discourses delivered by the Buddha and his disciples, and the Sūtra corpus is one of the three main sets of teachings which form the Buddhist canon. Skt सूत्र  Tib མདོ།  Ch 佛经  

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Pratigha - Skt प्रतिघ  Tib ཁོང་ཁྲོ་  Ch 瞋;恚  

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Avidyā - Literally "unknowing," it refers to a lack of knowledge or misunderstanding of the nature of reality. As such, it is considered to be the root cause of suffering and the basis for the arising of all other negative mental factors. Skt अविद्या  Tib མ་རིག་པ་  Ch 無明  

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Akṣayamatinirdeśasūtra [आर्याक्षयमतिनिर्देशनाममहायानसूत्र]. 'phags pa blo gros mi zad pas bstan pa zhes bya ba theg pa chen po'i mdo [འཕགས་པ་བློ་གྲོས་མི་ཟད་པས་བསྟན་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།]. [The Sūtra of the Teaching of Akṣayamati (84000)]. Translated by Dharmatāśīla, Chih-yen, Pao-yün, Dharmarakṣa. Kangyur, RKTSK 175 http://www.rkts.org/cat.php?id=175&typ=1.

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Prabhāsvaratā - In a general sense, that which clears away darkness, though it often appears in Buddhist literature in reference to the mind or its nature. It is a particularly salient feature of Tantric literature, especially in regard to the advanced meditation techniques of the completion-stage yogas. Skt प्रभास्वरता  Tib འོད་གསལ་  Ch 光明  

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Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'Bodhisattva'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

Go to the page with the definition of 'Bodhisattva'

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a bodhisattva is a compassionate being who is training on the path to buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt बोधिसत्त्व  Tib བྱང་ཆུབ་སེམས་དཔའ།  Ch 菩薩  

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Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

Go to the page with the definition of 'bodhicitta'

Bodhicitta - The altruistic thought to seek enlightenment for the sake of all sentient beings. It is said to have two aspects: compassion aimed at sentient beings and their problems and the wisdom of enlightenment as the solution. Skt बोधिचित्त  Tib བྱང་ཆུབ་སེམས།  Ch 菩提心  

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Bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt बीज  Tib ས་བོན་  Ch 無漏種  

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Mahāyāna - Mahāyāna, or the Great Vehicle, refers to the system of Buddhist thought and practice which developed around the beginning of the Common Era, focusing on the pursuit of the state of full enlightenment of the Buddha through the realization of the wisdom of emptiness and the cultivation of compassion. Skt महायान  Tib ཐེག་པ་ཆེན་པོ།  Ch 大乘  

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Pāramitā - The six or ten types of practices which lead an individual to Buddhahood. The practice of perfections is particularly important in Mahāyāna Buddhism in which the entire path of the Bodhisattva to reach full enlightenment is included in the six or ten perfections. The six perfections are that of giving, of discipline, patience, zeal, meditation, and wisdom. The perfection of skill-in-means, aspirations, power, and pristine wisdom are added to them to make ten perfections. Skt पारमिता  Tib ཕར་ཕྱིན།;ཕ་རོལ་ཏུ་ཕྱིན་པ།  Ch 波羅蜜  

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Śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt शून्यता  Tib སྟོང་པ་ཉིད་  Ch 空;空門  

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Śūnyatā - The state of being empty of an innate nature due to a lack of independently existing characteristics. Skt शून्यता  Tib སྟོང་པ་ཉིད་  Ch 空;空門  

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Śāntideva (ཞི་བ་ལྷ་). Bodhicaryāvatāra [बोधिचर्यावतार]. byang chub sems dpa'i spyod pa la 'jug pa [བྱང་ཆུབ་སེམས་དཔའི་སྤྱོད་པ་ལ་འཇུག་པ།]. [The Way of the Bodhisattva]. Tengyur, RKTST 3216 http://www.rkts.org/cat.php?id=3216&typ=2.

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