Sati is most simply rendered as ‘recollection’, but such a translation may convey the idea that it is simply an aspect of memory. While memory is certainly a valid element of sati’s function, it does not do full justice to the essential meaning of the term. For to speak in the negative vein, apart from its meaning of ‘non-forgetting’ (the direct counterpart of the positive term ‘recollection’ ), sati also refers to ‘non-carelessness’, ‘non-distraction’, ‘non-fuzziness and confusion’. These negatively expressed meanings of sati point to the positive qualities of care, circumspection, alertness to one’s duties and the condition of being constantly present in the awareness of the various things which come into contact with one and responding to them appropriately.

Particularly when speaking of ethical conduct, the functioning of

Particularly when speaking of ethical conduct, the functioning ofsati is often compared to that of a gatekeeper, whose job is to keep his eyes on the people passing in and out, regulating affairs by permitting entrance and egress to those for whom it is proper and forbidding it to those for whom it is not. Thus sati is of major importance in the field of ethics. It oversees us in the performance of our duties and guards and restrains us by preventing our talking foolish pleasure in the bad and by preventing badness from sneaking into the mind. Put in simple terms, sati reminds us to do good and to give no ground to the bad.

Buddhadhamma strongly emphasizes the importance of sati at every level of ethical conduct. Conducting one’s life or one’s Dhamma practice constantly governed by sati is called “appamda” , or heedfulness. Appamda is of central importance to progress in a system of ethics, and is usually defined as non-separation from sati. This may be expanded on as implying constant care and circumspection, not allowing oneself to stumble into harmful ways; not allowing oneself to miss any opportunity for betterment; a clear awareness of what things need to be done and what left undone; continual attention to and appreciation of one’s duties; non-negligence; and performing one’s daily tasks with sincerity and with unbending effort towards improvement. It may be said that appamda is the Buddhist sense of responsibility.

From the point of view of its significance, appamda is classified as an ‘internal factor’, as is yoniso-manasikra (skillful reflection), and forms a pair with its external counterpart, kalynamittat (association with good and noble friends). The Buddha’s words describing the significance of appamda sometimes overlap those describing that of yoniso-manasikra, for those two dhammas are of equal importance, through differing in application. Yoniso-manasikra is a member of the Pa Section; it is a tool to be used. Appamda, on the other hand, is  a member of the Samdhi Section; it is that which governs the use of the tool of yoniso-manasikra, urges its employment and constantly inspires one to further progress.

The importance and extent of the application of appamda at various levels of practice of ethical conduct may be seen from the Buddha’s own words in the following examples:

“O Bhikkhus. The footprints of all land-bound creatures fit within the footprint of the elephant; the elephant’s footprint is said to be the supreme footprint in terms of size. Similarly all skillful dhammas have heedfulness as their base, converge within the bounds of heedfulness. Heedfulness may be said to be supreme amongst those dhammas” 

“I see no other dhamma which is as much a cause for the arising of as-yet unarisen skillful dhammas and the decline of already arisen unskillful dhammas as heedfulness. When one is heedful, as-yet unarisen skillful dhammas will inevitably arise and unskilful dhammas that have already arisen will inevitably decline.”  

“I see no other dhamma that is so conductive to supreme benefit...”

“I see no other dhamma that is so conductive to the stability, the non-degeneration, the non-disappearance of the True Dhamma as heedfulness.”

“Looking at it as an ‘internal factor’ I see no other dhamma so conductive to supreme benefit as heedfulness.” 

Even the Pacchimavc, the last instructions given by the Buddha before he entered Parinibbna, concerned appamda;

        “All conditioned things are subject to decay.

        Strive on with heedfulness.”

“Just as the light of dawn precedes the sunrise and is its harbinger; so the perfection of heedfulness leads to and is the harbinger of the Noble Eightfold Path...The single dhamma which is of most assistance in the arising of the Noble Eightfold Path is the perfection of heedfulness...I see no other kind of dhammas which has such power to cause the as-yet unarisen Noble Eightfold Path to arise, and the Noble Eightfold Path which has arisen to come to maturity and completion. A bhikkhu who is heedful may expect to develop and cultivate the Noble Eightfold Path.” 

“O Bhikkhus, you should apply appmda in four areas:

Abandon unwholesome actions. Cultivate good actions. Neglect neither. Abandon unwholesome speech. Cultivate good speech. Neglect neither. Abandon unwholesome thoughts. Cultivate good thoughts. Neglect neither. Abandon wrong views. Cultivate Right View. Neglect neither. When a bhikkhu has abandoned unwholesome actions, cultivate good actions...abandon wrong views and cultivate Right View, he will feel no apprehension or fear regarding his coming death.

“O Bhikkhus, a bhikkhu should look after his mind with sati by being heedful of four matters, namely by determining that:

“My mind will not attach to those dhammas which encourage attachment;

My mind will not be averse to those dhammas which encourage aversion;

My mind will not be deluded by those dhammas which encourage delusion;

My mind will not be intoxicated by those dhammas which encourage intoxication.’

When a bhikkhu’s mind, through absence of lust, does not attach to those dhammas which encourage attachment, is not averse...is not deluded...is not intoxicated, he will be without dread or perturbation, fear or horror, and will feel no need to believe in anything, even the words of a sage.”  

“Question: ‘ Is there any single dhamma which provides both sorts of benefit, both present and immediate benefit and future or higher benefit?’

“Answer: ‘Yes, there is.’

“Question: ‘What is that dhamma?’

“Answer: ‘That dhamma is heedfulness.’” 

“O King, that Dhamma which has been well expounded by me is for those with good and noble friends, good and noble companions, good and noble people as associates. It is not for those with foolish immoral friends, foolish immoral companions, foolish immoral people as associates...The possession of good and noble friends is equal to the whole of the holy life.

“Therefore, O King, you should resolve thus, ‘I will be one who has good and noble friends, good and noble companions, good and noble people as associates.’ The monarch who thus possesses good and noble friends should conduct his life in reliance upon the principle of non-neglect of skilful dhammas.

“When the King is heedful, conducts his life relying on heedfulness, then the Inner Circle, the Nobles of the Court...; the Royal Guard...right down to the townsfolk and villagers will all think, ‘His Majesty the King is a heedful person, he conducts his life relying on heedfulness. We also will be heedful people, we also will live relying on heedfulness.

“O King, if you are a heedful person and conduct your life in reliance upon heedfulness you will be cared for and protected. The Inner Circle will receive care and protection..everything right down to the houses and barns of your subjects will receive care and protection.”