Is “Sati” Memory or Mindfulness?

Suriyawewa Wijayawimala
B.A. (Hons.) M.A. (Kel’ya),
MPhil. (Reading in Kel’ya),
Dip. In Eng. (BPU),
Dip. In Bud. Psy. & Coun. (Kel’ya),
Assistant Lecturer,
Department of Pāli & Buddhist Studies,
University of Kelaniya, Sri Lanka.

It is an idea existing among many scholars that the application called sati which we find in the
early Buddhism could have been used in making individual’s memory meaningful. In fact, in
considering the etymological formation of the term which is derived from verb root of √sar -
to remember. Therefore, certain scholars mention that memory is represented from this term in
the early Buddhism.1 In such a context, it is very relevant to note here briefly that in the
Abhidharmakośabhāṣya, which has masterly been composed by venerable Vasubandhu,
encompasses a debate with respect to the problem of memory (in sanskrit. smṛuti, and pāli.
sati) between sarvāstivāda tradition and sammitīya or pudgalavāda (belief of person) tradition.
In fact, when studying the argument, it is obvious that sarvāstivāda tradition has made an effort
to establish their notion of memory by adducing this early Buddhist term sati as memory of the
individuals. This matter is more proved through studying their Ābhidharmic teaching of caitta
dharma (mental factors) in which sati or smṛuti has been put into the list of ten kinds of
universal mental factors (cittamahābhūmika dharma) perhaps with a view to explaining the
memory as a frequent mental function of an individual mind.2 Although, on the other hand,
theravādins have also introduced seven kinds of universal mental factors
(sabbacittasādhāraṇa) and they have not put the sati in the sense of memory as explained by
sarvāstivādins but Mindfulness.3 Indeed, they try to innovate the saññā (perceptions) as the

1 The Middle Length Discourses, p. 1252. (see endnote) “here the text explains sati, mindfulness, by reference to its original
meaning of memory. The relationship between the two senses of sati - memory and attentiveness - may be formulated thus:
keen attentiveness to the present forms the basisfor an accurate memory of the past.”; Mills L. Khantipalo, Suttanipāta: Poetic
Translation, p. 26 “‘memory’ is a possible translation of sati/smṛuti, another word well-known to brahmins. Also, smṛuti, “that
which is remembered” is used in Hindu tradition as a name for the commentarial corpus, as opposed to the holier god-given
corpus of Vedas and Upanishads known asśruti, “that which has been hear.”
2 Ak. Cha. II. verse: 24.

vedanā cetanā saṁjñā chandaḥ sprśo matiḥ smṛtiḥ|

manaskāro’dhimokṣaśca samādhiḥ sarvacetasi|
3 Dhs p. 11. “Katamaṃ tasmiṃ samaye satindriyaṃ hoti? Yā tasmiṃ samaya sati anussati paṭissati sati saraṇatā dhāraṇatā
apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati – idaṃ tasmiṃ samaye satindriyaṃ hoti.” In this
connection, Nyānaponika thera says: “the original meaning of the sati (skr: smṛuti) as “memory is, however, not quite
excluded, since it has its place in the definition given in the Dhammasaṃgani, but it stands rather in the background and refers
always to good consciousness. The question now suggests itself: why has such an important and frequent mental function as
that of memory not been expressly included in the list in its quality as an ethically included in the list in its quality as an
ethically neutral factor. We cannot suppose that it has simply been forgotten.” Nyānaponika Thera, Abhidhamma Studies, p.
129.
 memory of the individuals putting it into the list of seven universal mental factors in the
theravāda Abhidhamma. This complication of theravāda perspective has precisely been
pointed out by the Nyānaponika Thera by writing a noteworthy essay. Hence, in this topic it is
tried to construe that whether there is such a condition of memory performed by the term sati
in the early Buddhism as mentioned certain scholars. Therefore, investigating the term sati,
apparently, is very important with reference to the early Buddhism in relation to the memory.
Indeed, sati is a word that has, often, been used in a large area of psychological process in the
early Buddhism. Therefore, at first, it is very convenient to consider various forms of the term
represent in the early Buddhist norm. Here, a few of such forms of sati are mentioned as below.

The Four Foundations of Mindfulness (satipaṭṭhāna)

According to the early Buddhism, out of the eight-fold path seventh is grouped under the
familiar term of sati or probably it is denoted “Mindfulness”. It may be very common utterance
of the Buddha regarding of the four applications of mindfulness. “Bhikkhus, this is the direct
path for the purification of beings for the surmounting of sorrow and lamentation, for the
disappearance of pain and grief, for the attainment of the true way, for the realization of
nibbāna- namely, the four foundations of mindfulness.” 4 In this discourse, the term is uttered
in a worthful sense with reference to the mindfulness in which the term satipaṭṭhāna is treated
in the definition thus; “the word satipaṭṭhāna is a compound term. The first part, sati, originally
meant “memory”, but in Pāli Buddhist usage it far more frequently bears the meaning of
attentiveness directed to the present - hence the makeshift rendering ‘mindfulness.’ The second
part is explained in two ways: either as a shortened form of upaṭṭhāna, meaning ‘setting up’
or ‘establishing’ - here, of mindfulness; or as paṭṭhāna, meaning ‘domain’ or ‘foundation’ -
again, of mindfulness. Thus, the four satipaṭṭhānas may be understood as either the four ways
of setting up mindfulness or as the four objective domains of mindfulness, to be amplified in
the rest of the sutta. The former seems to be the etymologically correct derivation (confirmed
by the Sanskrit smṛyupasthāna), but the Pāli commentators, while admitting both
explanations, have a predilection for the latter.”5

The Five Faculties (indriya)

1. Saddhā (the faculty of faith)

2. Viriya (faculty of energy)

4 Mn. I. p. 45.; The Middle Length Discourses, p. 145.

5 The Middle Length Discourses, p. 1189 (see, the footnote).
 3. Sati (the faculty of mindfulness)
4. Samādhi (the faculty of concentration)
5. Paññā (the faculty of wisdom)6

The Five Powers (bala)

1. Saddhā (the power of faith)

2. Viriya (faculty of energy)
3. Sati (the power of mindfulness)
4. Samādhi (the power of concentration)
5. Paññā (the power of wisdom)7

The Seven Enlightenment Factors (bojjhaṅga)

1. Sati (mindfulness)
2. Dhammavicaya (keen investigation of the dhamma)
3. Viriya (energy)
4. Pīti (rapture or happiness)
5. Passaddhi (calm)
6. Samādhi (concentration)
7. Upekkhā (equanimity)8

The Noble Eightfold Path (ariya atthaṅgika magga)9

1. Sammāditthi (right views)

2. Sammāsaṅkappa (right intention)
3. Sammāvāca (right speech)
4. Sammākammanta (right action)
5. Sammāājiva (right living)
6. Sammāvāyāma (right exertion)
7. Sammāsati (right mindfulness)
8. Sammāsamādhi (right concentration)

6 Mn. II. P. 637.

7
Mn. II. p. 12.
8 Mn. II. P. 637.
9 Sn. V. p. 421. “Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo,

seyyathidaṃ - sammādiṭṭhi, “Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva
ariyo aṭṭhaṅgiko maggo, seyyathidaṃ - sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanta, sammāājīva
sammāvāyāma, sammāsati sammāsamādhi.”
 Six Recollections (anussati)10

1. Buddhānussati (recollection of the Buddha)

2. Dhammānussati (recollection of the Dhamma)
3. Sanghānussati (recollection of the disciples)
4. Sīlānussati (recollection of the virtue)
5. Cāgānussati (recollection of the liberality)
6. Devatānussati (recollection of the heavenly beings)

Ten Powers (dasabalañāṇa)

The ten powers are taught in Buddhism in describing the power of mind of the lord Buddha in
which, according to many scholars, ‘pubbe-nivāsānussati’ is synonymously interpreted in the
terms of memory of past abodes. In which ‘sati’ evidently stands to represent the memory or
remembrance. “Again, the Tathagata recollects his manifold past lives, that is, one birth, two
births… Thus, with their aspects and particulars he recollects his manifold past lives. That too
is a Tathagata’s power.11

Ten Recollections (Dasaanussati)

1. Buddhānussati (the Buddha)

2. Dhammānussati (the doctrine)
3. Saṅghānussati (the brotherhood of the noble ones)
4. Sīlānussati (the Morality)
5. Cāgānussati (the liberality)
6. Devatānussati (the heavenly beings)
7. Maranānussati (the death)
8. Kāyagatāsati (the body)
9. Ānāpānasati (in-and-outbreathing)
10. Upasamānussati (the peace)

According to the uṇṇābhabrāhmaṇasutta, ‘sati’ is clarified in relation to the emancipation.12

One time, the Buddha was questioned by uṇṇābhabrāhmaṇa on account of sati. The Buddha
clarifies that mind totally depends on the sati. Again, uṇṇābhabrāhmaṇa questions that how

10 An. VI. pp. 10, 25.

11
Mn. I. pp. 70-71., The Middle Length Discourse, pp. 166-67.
12
Sn. V, p. 218 ‘‘Manassa pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Manassa kho, brāhmaṇa, sati paṭisaraṇa’’nti. ‘‘Satiyā
pana, bho gotama, kiṃ paṭisaraṇa’’nti? ‘‘Satiyā kho, brāhmaṇa, vimutti paṭisaraṇa’’nti. ‘‘Vimuttiyā pana, bho gotama, kiṃ
paṭisaraṇa’’nti? ‘‘Vimuttiyā kho, brāhmaṇa, nibbānaṃ paṭisaraṇa’’nti.
 does sati persist? The Buddha replies to the question by pointing out that sati is explicitly
depended on liberation (vimutti) and the liberation is entirely depended on the emancipation
(nibbāna). In this regard, some scholars have commented that sati in this position represents
perhaps one’s memory. Rhys Davids clarifies this utterance as follows. “this association must,
however, not be pressed. For in another version of this dialogue more recently edited, Gotama
himself being the person consulted, his interlocutor goes on to ask: What is the patisaraṇam
of mano of recollection (sati) of emancipation of nirvana? So, that the meaning of the first
question may simply be that as emancipation looks to, or makes for nirvāna, and recollection
or mindfulness for emancipation, and ideation or thinking refers or looks to memory, so
sensation depends on thinking, on mental construction (to become effective as knowledge).”13
According to the kasībhāradvāja sutta of suttanipāta as well as which, in addition to this, only
includes in saṃyutta nikāya, contains a discussion on sati in connection with memory of the
individuals.14 One occasion, the Buddha was blamed by brahmin kasī bhāradvāja at ekanāļi
village of magadha city on account of foods which incident is dramatically flowed as thus;

“Recluse, I plough and sow, and when I have ploughed and sown I eat. You too,
ascetic, ought to plough and sow; then when you have ploughed and sown, you
will eat.” “I too, brahmin, plough and sow, and when I have ploughed and sown
I eat.” “But we do not see Master Gotama’s yoke or plough or plough. share or
goad or oxen; yet Master Gotama says, ‘I too, brahmin plough and sow, and
when I have ploughed and sown I eat.” Then the brahmin kasī bhāradvāja
addressed blessed one in verse; You claim to be a man who works the plough,
But I do not see your ploughing. If you’re a ploughman, answer me: How should
we understand your ploughing?” “Faith is the seed, austerity the rain, Wisdom
my yoke and plough; Shame is the pole, mind the yoke-tie, Mindfulness my
ploughshare and goad”15

In this conversation, the place where sati mentioned which is translated as mindfulness
by venerable Bhikkhu Bodhi. However, on the other hand, other recent author who has
translated the same sutta in which, he puts the translation of term sati in the sense of

13
Davids, Rhys, BMPEFC. B.C., p. Ixxvii.
14
Sn. I. p. 172.; Kn. Suttanipāta, p. 13.
“Saddhā bījaṃ tapo vuṭṭhi, - paññā me yuganaṅgalaṃ;
hirī īsā mano yottaṃ, - sati me phālapācanaṃ.”
15
Bodhi, Bhikkhu, The Connected Discourse of Buddha, Vol I, pp. 266-67.
 memory.16 The author who explains the reason for translating the term sati into English
term memory that by considering the cultural circumstances. He explains it as thus “in
the last line of this verse “memory” is a possible translation of sati/smṛti, another word
well-known to brahmins. Also, smṛuti, “that which is remembered” is used in Hindu
tradition as a name for the commentarial corpus, as opposed to the holier god given
corpus of vedās and upanishads known as śruti, “that which has been heard”.17 The
commentarial interpretation of this sutta also seems that this notion is somewhat
supported.18 The commentary says that the sati, in this position, represents
“asammussanalakkhaṇā” which philological meaning is “characteristic of none-
forgetfulness”19 therefore, it can be speculated that not only etymological facts but also
cultural impacts of India may conduce to innovate sati as memory for the
sarvāstivādins. In fact, it is said that as Buddha also innovated some concepts of hindus
to discourse the dhamma for some hindu brahmin. Therefore, the above suggestion of
memory might be possible enough to emphasize the term sati in the sense of memory.
What so ever, in taking entire meaning or containing of the sutta, it is more appropriate
to delimitate the term sati as ‘mindfulness’.

These definitions of sati in the early Buddhism are implied a closer relationship with
the memory. Although, On one hand, several scholars have postulated that the term sati
presents one’s memory, on the other hand, another number of scholars have observed
that, sati is not entirely represented the individual’s memory.20 Furthermore, Rhys
Davids tries to explain the real sense of the term sati in accordance with the early
Buddhism as “the importance of sati, as showing the influence of current mental
analysis on moral and spiritual training in the early Buddhism, appears in the fourfold
category, running throughout the suttas, called the Four Presences of Mindfulness
(satyupaṭṭhāna, corrupted to atippaṭṭhāna). In this, the disciple is enjoined to reflect
consecutively on body (kāya, not rūpa), experiencing (or feeling, vedanā), mind (citta,

16
Mills L. Khantipalo, Suttanipāta: Poetic Translation, p. 2.
“With faith as seed and practice,
rain and learning as my yoke and plough;
my plough-pole, conscientiousness,
memory, goad and ploughshare both.”
17
Mills L. Khantipalo, Suttanipāta: Poetic Translation, p. 26.
18
Kn. Su.A. I. p. 147. “Sarati etāya cirakatādimatthaṃ puggalo, sayaṃ vā saratīti sati, sā asammussanalakkhaṇā.”
19
Davids, Rhys, T. W. and Stede, William (first edi.) 1921. The Pāli Text Society’s Pali English Dictionary, pp. 131, 155, 160,
163. “Sammussanatā (f.) [fr. saṁ+mussati] forgetfulness”
20
Davids, Rhys, Buddhist Psychology, p. 90. “But sati, an important term in Buddhist ethical training, is not wholly covered by
memory, and is, on the whole, best rendered by mindfulness, inasmuch as it denotes rather the requisite condition for efficient
remembrance or thought of any kind, namely, lucidity and alertness consciousness.”
 not memo, not viññāṇa), andthings (dhammatā). The simplest statement of the evoking
this fourfold sati is, e.g., in the sangīti suttanta, where it heads the list of ‘fours’:
“Herein let a monk as to the body... as to experiences . . . as to mind . . . as to things
continue so to look on these (taken separately), that he abides ardent, fully aware
(saṃpajāno) and mindful, overcoming both the hankering and the dejection common
in the world.”21 Furthermore, T. W. and C. A. F. Rhys Davids try to conclude almost
all the meanings which have been given to define the word sati so far by Buddhist
scholars in their masterpieces as follows.
• Conscience - Spence Hardy.
• Attention - Spence Hardy.
• Meditation – Gogerly.
• Meditation - Childers, Dictionary.
• Memory - Oldenberg.
• Contemplation – Warren.
• Insight – Neumann.
• Thought - Pischel.
• Thought - Oldenberg22

It is obvious that of these definitions, there is only one definition for representing the
term sati with respect to the memory of individuals. All other definitions are supported
to imply a condition or degree of mind. Nevertheless, it implies that there is a reciprocal
connection between sati and memory. Venerable Narada Thera explains it properly as;
“sati does not exactly correspond to the Western conception of memory. Mindfulness
is a better equivalent for sati. It has to be developed. In the satipaṭṭhāna suttas are
described in detail various methods to develop this sati. When it is highly developed
one acquires the power of remembering past births. It is this sati that is regarded as one
of the factors of the Noble Eightfold Path.”23

When it concludes the former, it is very clear that the term sati does not represent entire
memory of an individual. Although the memory cannot entirely be represented by the
term “sati”, it evidently seems that it is covers a large range of human mind in retaining
objects which experienced by the sense bases and as well as in remembering and

21
Davids, Rhys, Birth of Indian Psychology, p. 257.
22
Dialog of the Buddha III., pp. 323-34.
23
Narada Thera, A manual of Abhidhamma, p. 124.
recollecting those objects again by the individuals. Indeed, the term is always restricted
to show those psychological areas of mind as we noted earlier. In fact, as “sati” has
been discoursed as a faculty of human mind, it is advised to develop or enhance by
practising meditation and indeed, in consequence of practicing this faculty of “sati”,
meditator who can possess the knowledge of past lives (‘pubbe-nivāsānussati’). Hence,
it seems to be more convenient to be distinguished this ambiguous term sati in relation
to the ‘Mindfulness’ than saying the memory of the individuals.
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Abbreviations

• BMPEFC. B.C. = A Buddhist Manual of Psychological Ethics of the Fourth Century B.C.
• Dhs. = Dhammasṅganī
• Dn. = D īgha Nikāya
• Kn. Su. = Kuddaka Nikāya, Suttanipāta
• Mn. = Majjhima Nikāya
• Sn. = Saṃyutta Nikāya
• Su.A. = Suttanipāta Aṭṭhakathā