For someone dedicated to cultivating the nimitta (especially the counterpart sign: paṭibhāga-nimitta) in meditation practices such as ānāpāna, kasiṇa, mettā or others [that can lead to jhāna] for the development of jhāna or access concentration, the Visuddhimagga 1.123 provides a detailed explanation of seven crucial factors to be mindful of. These factors guide the meditator in both developing the nimitta and safeguarding an already established nimitta.
The seven factors encompass:
(1) your dwelling place – avoiding dwelling in environments that are not conducive for meditation and mindfulness practice,
(2) your surroundings – steering clear of places and activities that can fuel greed (lobha), aversion (dosa), and delusion (moha),
(3) speech – refraining from wrong speech and engaging in conversations contrary to moral conduct (sīla) and the cultivation of the Noble Truths,
(4) companionship – avoiding or limiting associations with individuals not adhering to moral conduct and the pursuit of the Noble Truths,
(5) food – understanding your limits in food consumption and consuming only what is suitable for you,
(6) climate, and
(7) posture – selecting and meditating in the most suitable position.
Adhering to these guidelines may lead to a quickly achievement of the desired state of absorption. Therefore, you must firstly reflect whether you have been mindful on these seven factors so that your meditation can develop. However, if you have been consistently mindful on these grounds and making necessary adjustments but you do not see the development of absorption or access concentration, you must cultivate the ten kinds of qualities or factors, called appanākosalla in Pāli, for the development of absorption (as well as access) concentration.
These ten kinds of qualities or factors (appanākosalla) are mentioned in the Visuddhimagga 1.125 as follows:
(1) ensuring the cleanliness of the body and environment,
(2) maintaining equilibrium in mental faculties,
(3) proficiency in interpreting the sign,
(4) uplifting the mind when required,
(5) restraining the mind when necessary,
(6) encouraging the mind when needed
(7) observing the mind with equanimity when required,
(8) avoiding individuals lacking concentration,
(9) associating with those who possess concentrated minds, and
(10) firmly resolving to maintain that concentration.
1. Ensuring the cleanliness of the body and environment
This involves purifying both the internal and external aspects. If one's head hair, nails, or body hair are excessively long, or if the body is drenched in sweat, the internal foundation remains unclean and impure. Similarly, when wearing an old, dirty, and unsuitable clothes, robe or residing in unclean quarters, the external foundation remains dirty. In such instances where both the internal and external bases are unclean, the mind also becomes impure. For instance, imagine standing next to a filthy garbage bin, due to the smell and unsightly seen, you might feel aversion and the desire to move away—this impurity of mind is a result of the unclean environment. In the same manner, due to unclean internal and external aspects, your mind and the associated mental factors can become impure. The Visuddhimagga states that it is akin to the light of a lamp's flame emanating from an impure lamp-bowl, wick, and oil—the impure fuel base dims and weakens the flame. Therefore, since your mind and mental formations are impure, the wisdom faculty remains foggy that can cause unclean understanding, and dedicating oneself to the meditation subject in such manner does not lead to its growth, expansion, and fulfilment of concentration. [So always clean up yourself and the surroundings before meditating!]
2. Maintaining equilibrium in mental faculties
You must always maintain equilibrium wisely between the five spiritual faculties: saddhā (faith), viriya (effort), sati (mindfulness), samādhi (concentration) and understanding (paññā). This has been extensively discussed in this post, but important points on faith, effort and mindfulness will be summarised again.
(a) Saddhā (faith):
Faith means having faith in (i) the Buddha, (ii) the Dhamma, (iii) the Saṅgha (note that Saṅgha refers to community of bhikkhus that adhere to monastic rules and ariyā-saṅgha, not the community of laypeople), (iv) morality (sīla), concentration (samādhi) and wisdom (paññā) practices, (v) the law of cause and effect (paṭiccasamuppāda), (vi) presence of past five khandhā, (vii) presence of future five khandhā, and (viii) presence of both past and future five khandhā.
When a practitioner possesses an excess of faith, it tends to weaken faithful wise determination (saddhādhimokkha). Consequently, their efforts lack vigour, mindfulness becomes inconsistent, and concentration diminishes. This phenomenon better explained from Abhidhamma perspective, within every wholesome moment of the mind, there are 33 mental factors at play. Among these, you have saddhā (faith), viriya (effort), sati (mindfulness), samādhi (concentration), and paññā (wisdom). When saddhā is overwhelming, the other mental factors lose their strength, hindering their ability to collaboratively sustain focused attention on the meditation object in an equally balanced manner.
Therefore, excessive faith results in a decline in the wisdom faculty, leading to unwise and unskillful comprehension and determination on the object. This, in turn, hampers the practitioner's ability to thoroughly reflect the state of meditation, understand the meditation object, apply mindful attention effectively, and maintain a well-balanced effort.
A compelling illustration of this occurrence is evident in the Vakkalisutta (SN 22.87). One time, Venerable Vakkali, awarded by the Buddha as the foremost disciple (etadagga) due to his unwavering faith and profound admiration, faced a severe illness. When the Buddha visited him, Vakkali expressed deep regret for being unable to visit and pay respect to the Buddha in person. In response, the Buddha redirected his focus, admonishing Vakkali: "Why desire to see this foul body of mine? Seeing the Dhamma is seeing me; seeing me is seeing the Dhamma. When one sees the Dhamma, Vakkali, one sees me, and in seeing me, one sees the Dhamma", and before departing, the Buddha provided a brief instruction on contemplating the impermanence of the five aggregates (khandhā).
Following the Buddha's admonishment, Venerable Vakkali experienced profound remorse and attempted to take his own life, and journeyed to a distant cave. While on the verge of suicide filled with grief and remorse, Vakkali cut his neck with a knife. However, in a brief reflective moment just before he finished doing so, he remember to reflect on the impermanence of the five aggregates as the Buddha had instructed. In the moment just before death, Vakkali attained arahatship [here, it's essential to note that the Buddha's words were not intended to lead to Vakkali's apparent suicide. Instead, it was the culmination of Vakkali's kamma, and the Buddha, recognising this, offered guidance by prompting reflection on the impermanent nature of the five aggregates]. The insight from this sutta suggests that when faith is overpowering, it can weaken the other four faculties to an extent where unwise attention can result in misguided efforts and actions. While this scenario may not directly apply to imbalanced faith in meditation, the sutta imparts a significant lesson that for a clear perception of the Four Noble Truths, which also includes developing concentration, it is crucial to maintain a balanced interplay of faith and the other faculties so that overpowering faith does not lead to misguided actions and views.
(b) Viriya (effort):
Sonasutta (AN 6.55) gives a powerful insight on how overexerted effort can lead to a decline in the meditation progress.
"Ven. Sona was staying near Rajagaha in the Cool Wood. Then, as Ven. Sona was meditating in seclusion [after doing walking meditation until the skin of his soles was split & bleeding], this train of thought arose in his awareness: "Of the Blessed One's disciples who have aroused their persistence, I am one, but my mind is not released from the fermentations through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to disavow the training, return to the lower life, enjoy wealth, & make merit?" The Buddha, having known about this with His psychic power, visited him and asked:
"Now what do you think, Sona. Before, when you were a house-dweller, were you skilled at playing the vina?"
"Yes, lord."
"And what do you think: when the strings of your vina were too taut, was your vina in tune & playable?"
"No, lord."
"And what do you think: when the strings of your vina were too loose, was your vina in tune & playable?"
"No, lord."
"And what do you think: when the strings of your vina were neither too taut nor too loose, but tuned to be right on pitch, was your vina in tune & playable?"
"Yes, lord."
"In the same way, Sona, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness. Thus you should determine the right pitch for your persistence, attune the pitch of the [five] faculties [to that], and there pick up your theme."
After the Buddha left, Ven. Sona 'attuned' the pitch of the five faculties through wise contemplation, thereby, granting him arahatship.
On the other hand, when effort is too low, laziness, sloth and torpor can overwhelm the meditator. If such hindrances arise, you must reflect on the the impermanence of favourable conditions for practicing the Dhamma, such as having a human birth and access to the teachings, the regret that may arise if one fails to make the most of the opportunities for right practice in this lifetime, and the certainty of death and the uncertainty of the time of death, to understand the need to prioritise development of concentration for the realisation of the Four Noble Truths.
(c) Sati (mindfulness):
Every wholesome mind moments have mindfulness (sati) as its foundation because mindfulness serves as a guide, steering the mind towards wholesome objects—especially the meditation object to ensure that the mind remains steadfast in meditation practice, preventing distractions and restlessness. Additionally, mindfulness, being a mental factor present in all wholesome mind moments, acts as a safeguard, preventing other associated mental factors from straying away from the meditation object. Only through strong mindfulness can one maintain undisrupted attention on the meditation object. That's why it is stated the commentaries that "... mindfulness has been called universal by the Blessed One. For what reason? Because the mind has mindfulness as its refuge, and mindfulness is manifested as protection, and there is no exertion and restraint of the mind without mindfulness."
In essence, this means that concentration and insight cannot be successfully cultivated without robust mindfulness. Mindfulness is the key to averting the mind from falling into states of agitation, restlessness, sloth, torpor, sensual craving, and doubt. Strong mindfulness is crucial for maintaining a constant balance among the spiritual faculties (indriya) of faith, effort, concentration, and understanding. There is no such thing as too much mindfulness, only too little. Therefore, deficiency of mindfulness can pose several challenge for further progress.
3. Proficiency in interpreting the sign
For those still striving to attain or stabilise the nimitta, it is important to hone the skill of maintaining a calm and concentrated mind on the gradually emerging nimitta or the meditation object if you haven't seen any signs of the nimitta. You may recall several times from my guidance that, particularly for those aiming to achieve a nimitta or trying to stabilise the nimitta, the initial focus should be on becoming more and more acquainted with the meditation object. Your task is to cultivate familiarity with the object, allowing wisdom to blossom. Only when you become more familiar with the object can your wisdom develop to learn how to skilfully direct the mind towards it and ensure that the mind remains calm and concentrated on the object. Reflect on the time when you first started working in a new job – when you are not familiar with the systems, it is hard to get things going smoothly and get work done efficiently. Yet, as familiarity grows, work becomes smoother, disruptions decrease, and proficiency increases. This parallels the process with your meditation object. If you find yourself grappling with maintaining calmness and focus on your meditation object, recognise that your current priority is to familiarise yourself with it. The more you acquaint yourself with the object, the stronger your wisdom and faith become in understanding, appreciating, and accepting the object as it is, without letting hindrances and expectations take over. Gradually, you'll witness a significant boost in faith, both in the object and in yourself, as you become skilled at staying focused and understanding your optimal approach for sustained mindfulness and concentration with wisdom. This enhancement of wisdom is also extremely crucial in fostering further development of concentration. Advancing becomes difficult when there is a lack of balanced faith and understanding (wisdom) in both your meditation object and yourself.
For those who have already attained a clear and stable nimitta (paṭibhāga-nimitta), it is crucial to possess proficiency in developing, maintaining, safeguarding, and nurturing the nimitta. Treating it with the utmost care, as one would a precious jewel or a child, is of utmost importance, and the wisdom to do so represents a form of proficiency in the sign. Being skilful in developing (accessing) the nimitta through the practice of jhāna masteries and adept at paying wise attention to it also signifies a level of proficiency–for example, in the case of kasiṇa meditation, knowing how to expand it infinitely in all ten directions [it's important to note that this example applies specifically to kasiṇa meditation and not to other meditation objects, such as ānāpāna, where the ability to access, develop and sustain a stable and radiant nimitta itself serves as a form of proficiency].
4 & 5. Uplifting the mind when required and restraining the mind when necessary
How does one uplift the mind when it needs energising? If your mind feels too lethargic or relaxed, the practitioner should direct attention to cultivating the following three enlightenment factors (bojjhaṅga): investigation-of-states (dhammavicaya), effort (vīriya) and joy (pīti), and less on tranquility (passadhi), concentration (samādhi) and equanimity (upekkhā). This guidance from the Buddha is mentioned in Aggisutta (SN 46.53) where the Buddha asked the monks: "Suppose a man wants to make a small fire blaze. If he heaps wet grass, wet cow-dung and wet sticks on it, if he exposes it to wind and rain and sprinkles it with dust, can he make that small fire blaze?", and the monks answered that it is not possible. The analogy illustrates that, just as these actions won't ignite a small fire, trying to cultivate the enlightenment factors of tranquility, concentration, or equanimity during mental slackness is ineffective. In contrast, when the mind is sluggish, you must cultivate the enlightenment factors of investigation-of-states, energy, and joy, as these states are more conducive to arousing a lethargic mind.
Then again, the Buddha asked: "Suppose a man wants to put a big fire out. If he heaps dry cow-dung and dry sticks on it, blow on it with his mouth, and does not sprinkle it with dust, can he put that fire out?", and the monks answered that it is not possible. In the similar manner, cultivating fact On the other hand, cultivating factors of investigation-of-states, energy, and happiness when the mind is over-energetic, agitated or excited will not work. So, when the mind needs restraining due to over-energeticness or excitement, factors of tranquility, concentration, or equanimity should should be cultivated as they can quiet down and restrain such a mind.
So how do we cultivate the enlightment factor of investigation-of-states (dhammavicaya-sambojjhaṅga)? In the samatha practice, for example in the ānāpāna practice, wisely paying attention to the in and out breath, wisely paying attention to the nimitta arising from the breath, or wisely paying attention to the nimitta only are cultivation of investigation-of-states. In brief, having wise attention onto the nimitta itself is the cultivation of this enlightenment factor. Wise attention (yoniso manasikāra) is the ability to distinguish between what is wholesome and what is unwholesome, and this ability to distinguish is also the function of the enlightenment factor of investigation-of-states. In samatha practice, knowing how to abandon unwholesome states (five hindrances) to cultivate a wholesome meditative state is, in itself, an expression of wise attention. However, ideally, complete cultivation of this enlightenment factor is only possible at vipassanā stage where a meditator can discern the characteristics, functions, manifestations and proximate causes of ultimate materiality, mentality and associated cause and effects, and also contemplate on their impermanent, suffering and non-self nature. However, since it is not possible at the samatha stage, just cultivation of wise attention alone can be enough [note that investigation-of-states does not mean excessive or skeptical investigation that leads to development of doubt, which is one of the five hindrances to meditation].
Moreover, there are seven things that lead to the arising of the investigation-of-states enlightenment factor as stated in Visuddhimagga 1.128: (i) asking questions about ultimate realities and the Four Noble Truths, (ii) making the basis (internal and external) clean, (iii) balancing the faculties, (iv) avoidance of persons without understanding of the Noble Truths, (v) cultivation of persons with understanding of the Noble Truths, (vi) reviewing the realities and truths for the exercise of profound knowledge, (vii) resoluteness upon this enlightenment factor. Among all, if you are currently in the stage of samatha practice, it is crucial to approach those with a correct understanding of the development of concentration and the Noble Truths. Without the guidance of those who are adept in these fields, achieving right concentration (sammā-samādhi) is not possible.
How do we cultivate the enlightenment factor of energy (viriya-sambojjhaṅga)?
Most of the time, sloth, torpor, laziness or sluggishness arise due to the lack of the sense of urgency (saṃvega). Therefore, you must reflect on the following grounds for arousal of energy:
(i) reflecting on the inevitably of death, and falling into four woeful realms, such as the hell realms or ghost (peta) realm
(ii) recognising the benefits derived from achieving both lokiya (jhāna, psychic powers, vipassanā knowledge) and lokuttara (path and fruit) knowledge, contingent on energetic effort,
(iii) contemplating the path to be traversed by acknowledging, "The path taken by the Buddhas, Paccekabuddhas, and the great disciples must be trodden by me, and idleness is not a viable option,"
(iv) honouring alms food or requisites by ensuring it yields substantial merit for the givers (for monastics and laypeople practicing in monasteries),
(v) acknowledging the eminence of the Buddha and recognising that the unsurpassable Dispensation, invaluable to us, is upheld through diligent practice,
(vi) appreciating the significance of the heritage, understanding, "The great heritage known as the Dhamma is something I must attain, and idleness will not secure it,"
(vii) alleviating laziness, sloth and torpor through practices such as perceiving light (aloka kasiṇa), changing postures, and meditating outdoors,
(viii) avoiding association with idle individuals,
(ix) cultivating relationship with diligent individuals,
(x) reflecting on the four right efforts,
(xi) firmly committing to that energetic effort.
How do we cultivate the enlightenment factor of joy (pīti-sambojjhaṅga)?
This can be done through repeated recollection (anussati) on the: (i) qualities of the Buddha, (ii) qualities of the Dhamma, (iii) qualities of the Sangha, (iv) qualities of virtue (sīla), (v) qualities of generosity (cāga), and (vi) of deities (deva), (vii) peace/Nibbāna (upasamā), (viii) avoidance of rough persons–those who do not have faith in the Tripe Gems, lack the understanding of wholesomeness and unwholesomeness, lack in morality, and refrain from wrong bodily, verbal and mental actions, (ix) association with refined persons, (x) reviewing uplifting and encouraging discourses, and (xi) resoluteness upon that joy.
How do we cultivate the enlightenment factor of tranquility (passadhi-sambojjhaṅga)?
Whenever our mind is in a wholesome and positive state, it's because we've been paying wise attention (yoniso manasikāra). This wise attention is not only the foundation for all wholesome mental states but is also what causes wholesome mental states to arise. As these wholesome mental states continuously arise and intensify, so does the tranquility enlightenment factor. This is because every wholesome (impulsion) mind moment is associated with two mental factors: kāya-passadhi (tranquility of the mental body) and cittā-passadhi (tranquility of the mind). No wholesome (impulsion) mind moment can arise without being associated with these two. These factors enable us to engage in wholesome activities without idleness, sloth, torpor, aversion, ill-will, and attachment, allowing us to fully rejoice in them. Therefore, the cultivation of continuous wholesome mind moments leads to a sense of tranquility. For instance, the tranquility and elation experienced when donating something are a result of the aforementioned mental factors, which can also be similarly observed during meditation. Wise attention, thus, acts as the basis for the emergence of tranquility enlightenment factor.
During meditation, if one can direct wise attention to the meditation object consistently, both the tranquility of the mental body and the mind will intensify, leading to a strengthening of the enlightenment factor of tranquility. Specifically, in samatha practice, wise attention involves directing the mind solely on the meditation object and paying attention to the object skilfully, and refraining from participating, engaging in or succumbing to any hindrances that may arise. As previously mentioned, wise attention involves the capacity to distinguish between what is wholesome and unwholesome. So, with strong wise attention, one can recognise hindrances as they emerge during meditation, abandon them, and maintain focus on the object with strong resolute. The greater the ability to pay wise attention towards the object, the more wholesome the mind moments become due to the skilful ability to detach and let go of the hindrances without any sort of participation, leading to an increasing prominence of tranquility as the mind increasingly and continuously becomes wholesome.
As per the Ahārasutta (SN 46.51), unwise attention (ayoniso manasikāra) serves as the nourishment (ahāra) for the emergence of five mental hindrances (nīvaraṇa) that have not yet arisen, and it contributes to the expansion and intensification of existing mental hindrances. These hindrances can adversely impact the cultivation of both tranquility and insight during meditative practice, and further development of agitation that is opposite to tranquility. Therefore, wise attention must be given at all times if you wish to combat agitation and cultivate tranquility.
Furthermore, as stated in the Visuddhimagga, there are seven factors that contribute to the emergence of the tranquility enlightenment factor: (i) consumption of superior food, (ii) residing in a favourable climate, (iii) maintaining a pleasant and comfortable posture during both meditation and in daily life, (iv) adhering to moderation (following the middle path), (v) avoiding association with violent persons who do not cultivate tranquility, (vi) fostering relationships with individuals tranquil in the body and mind, and (vii) steadfast commitment to tranquility.
How do we cultivate the enlightenment factor of concentration (samādhi-sambojjhaṅga)?
Eleven factors play a role in the development of the concentration enlightenment factor: (i) ensuring cleanliness of the foundation, (ii) proficiency in the signs [or meditation object], (iii) balancing the five spiritual faculties, (iv) occasional restraint of the mind, (v) periodic exertion of the mind, (vi) revitalising a lethargic mind through faith and a sense of urgency, (vii) cultivating equanimity, (viii) staying clear of those lacking concentration, (ix) nurturing relationships with concentrated individuals, (x) having strong faith on the jhānas, and path and fruit knowledge and having the ability to reflect and review (if you have achieved such states) and (x) resolute dedication to concentration.
How do we cultivate the enlightenment factor of equanimity (upekkhā-sambojjhaṅga)?
Simply put, cultivating the enlightenment factor of equanimity involves acknowledging and letting go of both desirable and undesirable or favourable and unfavourable experiences that arise during meditation without any sort of participation—maintaining a neutral stance (letting go without participation). However, for some, sometimes this approach alone may not suffice. For such individuals, the Visuddhimagga also suggests that the development of the equanimity enlightenment factor can be fostered by cultivating the following five factors:
(i) adopting a neutral stance (equanimity) towards beings:
Firstly, this involves practicing the upekkhā brahmavihāra to maintain a serene and unbiased attitude towards all beings. It requires full comprehension and wise attention, which recognises that all beings are subject to the results of their own actions (kamma).
Secondly, it entails cultivating a profound understanding from the perspective of ultimate reality: development of vipassanā knowledge. This involves clearly understanding and penetrating that there are no distinct entities such as beings, animals, humans, devas, or brahmas—only nāma (mentality), rūpa (materiality), cause, and effect. Such understanding aids in diminishing attachments and aversions because one starts to clearly comprehend there are no formations to which one should be attached; all formations are merely nāma-rūpa, impermanent, characterised by suffering, and lack a permanent self. As this understanding deepens, so does the grasp of upekkhā (equanimity), as there are no formations to which one can be attached, the vipassanā knowledge, which is the equanimity-knowledge with regard to the formations of existence, begins to develop (saṅkhārupekkhā-ñāṇa), leading to a neutral stance towards formations. The more this knowledge intensifies, the more robust the equanimity enlightenment factor becomes.
Additionally, this vipassanā knowledge and the ability to cultivate equanimity towards ultimate realities also subsequently enable the complete development of a clear comprehension of upekkhā brahmavihāra—the sublime state of equanimity. As one begins to perceive that all formations are simply products of cause and effect, comprehension that leads to the full understanding that all beings are subject to the principles of cause and effect (kamma) also deepens.
(ii) maintaining neutrality towards inanimate formations: reflecting the transient nature of one's possessions, acknowledging their susceptibility to destruction, recognising the impermanence of ownership, and understanding that one is merely a temporary custodian of such belongings.
(iii) steering clear of individuals displaying favouritism towards beings and formations: this means staying away from those with extreme attachments and biases toward loved ones, relatives, colleagues, as well as wealth, status, position, beauty, youth and material possessions. Conversely, if you find yourself in this category, it is essential to engage in continuous reflection on the impermanence of beings and formations, the inevitability of death, foulness recollection (asubha-bhāvanā) and the absence of inherent essence (non-self).
(iv) nurturing relationships with individuals who uphold neutrality towards beings and formations, and (v) demonstrating unwavering commitment to equanimity.
Enlightenment factor of mindfulness (Sati-sambojjhaṅga)
You might observe that among the seven enlightenment factors, the mindfulness enlightenment factor (sati-sambojjhaṅga) is omitted from those requiring balance. This omission is deliberate, as mindfulness is not meant to be balanced selectively; instead, it should be consistently present at all times, without exception.
Four factors can lead to further development of the enlightenment factor of mindfulness:
(i) complete practice of sati-sampajañña (mindfulness with clear comprehension):
In the Mahāsatipaṭṭhānasutta (DN 22), the Buddha advised practicing clear comprehension in various activities: when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl, and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. Nevertheless, it's important to note that MN Commentary 1.258 outlines different levels of clear comprehension, which are summarised briefly below:
[a] sātthaka-sampajañña (clear comprehension of usefulness): This entails comprehending the usefulness of an activity before engaging in it—wisely considering whether actions such as eating, sleeping, walking, speaking, etc., are beneficial. In simpler terms, it emphasizes reflecting wisely before undertaking any task.
[b] sappāya-sampajañña (clear comprehension of suitability): This involves assessing whether actions like going to a place, speaking, eating, etc., are suitable or pose a risk to one's morality (sīla), concentration (samādhi), and wisdom (paññā) training. If such actions do not jeopardise one's practices, they can be deemed suitable (sappāya); otherwise, they are considered unsuitable (asappāya).
[c] gocara-sampajañña (clear comprehension of meditation object): This requires staying focused on your chosen meditation object (e.g., ānāpāna, four elements, discerning materiality, mentality) while engaging in any activity. This only pertains at the samatha practice level.
[d] asammoha-sampajañña (clear comprehesion with absence of delusion): This practice pertains to those who already possess the knowledge to discern mentality and materiality. From the ultimate reality perspective, only materiality (rūpa) and mentality (nāma) are exist. For instance, the act of walking stems from the desire to walk (mentality), and this mentality, in turn, gives rise to numerous mind-produced materialities (cittajarūpa). These materialities predominantly feature the wind element, coupled with the imitation materiality of posture, which facilitates the action of walking. If meditators can discern this process whenever they are walking, they are complete with asammoha-sampajñña: clear comprehension with the absence of delusion. Those proficient in discerning these aspects in ultimate reality perspective can also achieve clear comprehension without delusion in all four postures and activities throughout the day. Diligent practice in this manner throughout the day can lead to the development of vipassanā knowledge, culminating in the realisation of the Four Path and Fruit Knowledge.
It is important to also note that as stated in the commentaries, the Buddha's guidance in the Mahāsatipaṭṭhānasutta emphasises clear comprehension directed towards asammoha-sampajaññā (clear comprehension with the absence of delusion). This entails the discernment of postures, activities, and the underlying processes and causes from the perspective of ultimate reality. It involves contemplation of these ultimate realities as anicca, dukkha, and anatta—not merely a surface-level 'awareness' or 'knowing'. This is evident throughout the sutta, where the Buddha repeatedly instructs practitioners to "[observe] an aspect of the body internally, externally, and both internally and externally. They meditate observing the body as liable to originate, as liable to vanish, and as liable to both originate and vanish." For those still involved in samatha practice, practicing up to gocara-sampajañña is achievable. However, it is crucial to consistently apply diligent and right effort in order to systematically attain this superior level of mindfulness.
(ii) steering clear of individuals who are not mindful, (iv) nurturing relationships with individuals who uphold diligent mindfulness practice, and (v) demonstrating unwavering commitment to mindfulness.
6. Encouraging the mind when needed: this mainly involves cultivating the enlightenment factor of effort for the arousal of energy. When faced with a mind that is sluggish, one should invigorate it by revisiting the eight grounds for a sense of urgency, which are the dangers of: jāti = birth, of staying in the womb again, (ii) jarā = old age, (iii) byādhi = sickness, (iv) maraṇa = death, parting from loved ones, (v) apāya = falling into lower woeful realms–hell, animal realm, etc., (vi) suffering in the past rooted in the round of saṃsāra, (vii) suffering in the future rooted in the round of saṃsāra, and (viii) suffering in the present rooted in the need to search for nutriment (and worldly possessions). You can also rebuild confidence and arouse energy by recollecting the exceptional qualities of the Buddha, the Dhamma, and the Saṅgha (note that Saṅgha here means monastic and ariyā saṅgha, not the community of laypeople).
(7) Observing the mind with equanimity when required: this means cultivating the enlightenment factor of equanimity so that the mind travels the path of calmness, remains steadily focused on its object, and is neither idle nor agitated. As a result, there is no need for active effort to control, restrain, or motivate it, and the mind remains steady on the meditation object. In this state, it resembles a charioteer who does not need to exert much effort when the horses are moving smoothly and evenly.
(8) Avoiding individuals lacking concentration: avoiding and/or not deeply associating with individuals who have never embraced a path of renunciation, who are occupied with tasks and affairs for worldy possesions and status, and whose minds are always scattered and unfocused.
(9) Associating with those who possess concentrated minds, and
(10) Firmly resolving to maintain that concentration: giving importance to the concentration practice, leaning and always inclining to it. Similar to the regularity with which someone dedicates time to their daily exercise routine for better health, a person aiming to develop absorption must consistently lean towards and engage in diligent meditation practice each day without exceptions. [Laziness and excuses will never grant you concentration!]
Throughout the ten factors, a consistent emphasis is placed on nurturing three essential elements: wisdom, mindfulness, and wise attention. The development of these key aspects is crucial, as achieving concentration proves challenging without their progression. In conclusion, the Visuddhimagga outlines ten essential qualities, referred to as appanākosalla, crucial for the cultivation of concentration (both access and absorption). To recap, these qualities encompass maintaining physical and environmental cleanliness, achieving a balance in mental faculties, skillfully interpreting signs, uplifting and restraining the mind as needed, and fostering a mindful and equanimous observation. Additionally, the importance of selective associations is emphasised – avoiding those lacking concentration and aligning with individuals who possess concentrated minds. Ultimately, the path to concentration involves a resolute commitment to sustaining and deepening one's focused state of mind. These ten factors, when practiced in harmony, can lead to heightened concentration and mental clarity in the pursuit of concentration development.
May you realise the Four Noble Truths in this lifetime.