<p>In Buddhism, '<em>mindfulness</em>' does not mean to meticulously '<em>observe</em>' things.</p>
<p>Instead, '<em>mindfulness</em>' means to '<em>bring to mind</em>' or to '<em>remember to practise</em>' the Buddhist path.</p>
<p>When washing dishes, mindfulness does not mean to observe &amp; feel the water, dishes, etc, but, instead, mindfulness means to wash the dishes with a mind free from greed, hatred &amp; delusion.</p>
<p>Therefore, the practise of Buddhist mindfulness in everyday life is to do things with a mind free from greed, hatred &amp; delusion.</p>
<p>In other words, Right Mindfulness is do things with Right View, Right Intention, Right Speech, Right Action &amp; Right Livelihood, as explained in the <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer">Maha-Cattarisaka Sutta</a>.</p>
<blockquote>
<p><em>One is mindful to abandon wrong view &amp; to enter &amp; remain in right view: This is one's right mindfulness.</em></p>
<p><em>One is mindful to abandon wrong resolve &amp; to enter &amp; remain in right resolve: This is one's right mindfulness.</em></p>
<p><em>One is mindful to abandon wrong speech &amp; to enter &amp; remain in right speech: This is one's right mindfulness.</em></p>
<p><em>One is mindful to abandon wrong action &amp; to enter &amp; remain in right action: This is one's right mindfulness.</em></p>
<p><em>One is mindful to abandon wrong livelihood &amp; to enter &amp; remain in right livelihood: This is one's right mindfulness.</em></p>
<p><a href="http://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html" rel="nofollow noreferrer"><em>Maha-Cattarisaka Sutta</em></a></p>
</blockquote>

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2016-11-14T02:48:32.313Z
Thanks. I think the ultimate goal of mindfulness is to have a mind that is fully aware without judging the world. I think you mean the life without judging. In West, many people have a 'monkey mind'. To stop this they must become more aware and so the first step is to become more aware of  the present. That is what I am trying to learn currently.
Anoop Alex
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2016-11-14T02:53:32.177Z
Yes. Non-judging is a most excellent starting point (since it makes the mind concentrated & calm). To be adept in non-judging is very beneficial. However, ultimately, mindfulness also includes judging experiences in the right/wise way & not in the wrong/ignorant way. But, as you said, non-judging is a way to stop monkey-mind & should be developed as a starting point to gain mastery over the mind. Regards
Dhamma Dhatu
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2016-11-13T21:03:41.530Z
2016-11-13T21:03:41.530Z
2020-06-17T09:56:10.877Z
Dhamma Dhatu
<p>If you have enough concentration in sitting meditation, you will find easier in everyday chore how to be mindful. Actually, just start with gross act like the most distinct fact cold or hot or touching the plate or something like that. If your concentration deepen, every acts you come to know, that is your notice on what you are doing become more detailed without much effort. Then just "know it, know it" is enough. Please refer to Mahasi Sayadaw basic meditation practice. But it takes time to focus in every day acts at first. If you keep on doing so, you will surely get enlightened, it is so simple Buddha gave us, for lay disciples to practice meditation while cooking, washing etc. </p>

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2016-11-14T14:08:49.867Z
2016-11-14T14:08:49.867Z
user10293
<p>For everyday mindfulness, you need to focus on your movement (physical) and your thoughts, the ability to know (mental). For the example you mentioned, you need to focus on washing dishes in every details states (as much details as you can). 
Below is some details you can watch and know yourself you are doing (not limited to this level of details, if you can do concentration on much more details). </p>

<ol>
<li>Taking dish </li>
<li>opening tap on basin</li>
<li>putting dish under water (...)</li>
<li>rubbing dish under running water</li>
<li>close water tap</li>
<li>moving wet dish to dish washing liquid dispenser</li>
<li>get some dish washing liquid on dish</li>
<li>get sponge</li>
<li>rubbing sponge on dish (...)</li>
<li>open water tap</li>
<li>rinsing dish under running water</li>
<li>putting dish on the shelf</li>
</ol>

<p>For normal lay people, it is very difficult to accomplish every day routines to be focused and known details of movements, thoughts. Because people do business and job; just focusing on mindfulness cannot help in professional activities. Sometimes it can even lead to problems/conflicts. </p>

<p>So if you really want to do mindfulness and meditation, you need to do proper retreat. Buddha said many times the life of normal people (with profession and/or family) is like narrow/confining, like road with dusty air. By staying as life of normal people, it is difficult to practice all the Buddha teachings (complete mindfulness here). So if you want complete/full mindfulness, you need to approach meditation center, do retreat and get guidance from there. </p>

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2016-11-13T18:34:00.967Z
2016-11-13T18:34:00.967Z
Francesco
<p>Cause &amp; Effect, breathing ...</p>

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2016-12-03T03:34:35.197Z
Thank you @Lanka. Like Dean A. said, Buddha would often give short responses. That's because ... well, the more you say, the greater the chance something wrong will be found (which I why I write all this in an after-comment rather than 'edit my original response').

I believe that 'Cause and Effect' is (in the Lotus Sutra or some other Buddhist writing) called 'a supreme law of the universe' ... the way everything CAUSES something else to happen; even among Buddhas, the 'sounds of the world' (_ren-ge_) change the way The Divine Sound (_Myo-_) *sounds*.

"Breathing" is one reason why.
Harry Jude
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2016-11-15T02:36:44.243Z
2016-11-15T02:36:44.243Z
Harry Jude
<p>Some coaching I have received before is:</p>

<blockquote>
  <p>Do whatever you are doing as if it is your one and only chance for <em>self-expression</em>, <em>freedom</em>, and <em>peace of mind</em>.</p>
</blockquote>

<p>Or as J Krishnamurti said:</p>

<blockquote>
  <p>[awareness] is like living with a snake in the room; you watch its every movement, you are very, very sensitive to the slightest sound it makes.</p>
</blockquote>

CC BY-SA 3.0
2016-11-14T03:24:50.197Z
2016-11-16T18:49:12.017Z
2016-11-16T18:49:12.017Z
dgo
<p>This is a good question.</p>

<p>Always the mindfulness should be in the <a href="https://en.wikipedia.org/wiki/Satipatthana" rel="nofollow noreferrer">4 foundations of mindfulness</a>. One objective of mindfulness is to remove defilements or letting go. <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf" rel="nofollow noreferrer">Pahāna Sutta</a> gives an outline in brief. Another is to keep you on the path as outlined in <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.10-Maha-Cattarisaka-S-m117-piya.pdf" rel="nofollow noreferrer">Maha Cattarīsaka Sutta</a>. Any <a href="https://en.wikipedia.org/wiki/Vedan%C4%81" rel="nofollow noreferrer">sensation</a> is <a href="https://en.wikipedia.org/wiki/Dukkha" rel="nofollow noreferrer">unsatisfactory</a> this is the link to understand the <a href="https://en.wikipedia.org/wiki/Four_Noble_Truths" rel="nofollow noreferrer">4 Noble Truths</a> and also with sensation, according to <a href="https://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da" rel="nofollow noreferrer">dependent origination</a>, arises <a href="https://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81" rel="nofollow noreferrer">craving</a>. If you miss this link you miss the path.</p>

<p>That is the when taking the 1st foundation of mindfulness, the body, feel the <a href="https://en.wikipedia.org/wiki/Mah%C4%81bh%C5%ABta" rel="nofollow noreferrer">elements</a> like the temperature of the water, the texture of the plate, etc. and you reaction. The water is too hot, my hand is burning or water is too cold, etc., i.e., evaluation you give as this is desirable, undesirable or neutral and satisfaction, dissatisfaction and neutral feeling that follows. The look at the posture and position. The pain and resulting dissatisfaction from standing a long time near the sink, pleasure from changing postures when the previous posture becomes uncomfortable, the pain for wariness from hard work (movement - scrubbing), and the pleasure of rest, etc. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf" rel="nofollow noreferrer">Dhātu Vibhaṅga Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.8-Titthayatana-S-a03.61-piya.pdf" rel="nofollow noreferrer">Titth’ayatana Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/17.13-Indriya-Bhavana-S-m152-piya.pdf" rel="nofollow noreferrer">Indriya Bhāvanā Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/29.5-Salayatana-Vibhanga-S-m137-piya.pdf" rel="nofollow noreferrer">Sal-āyatana Vibhanga Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.1-Dighanakha-S-m74-piya.pdf" rel="nofollow noreferrer">Dīgha,nakha Sutta</a>]</p>

<p>The examin feelings in general. Are you evaluating something as favorably, unfavorably, or neutrally and the resulting feelings of pleasure, displeasure and neutral feelings. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf" rel="nofollow noreferrer">Mahā Sati’patthāna Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf" rel="nofollow noreferrer">Dhātu Vibhaṅga Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.8-Titthayatana-S-a03.61-piya.pdf" rel="nofollow noreferrer">Titth’ayatana Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/17.13-Indriya-Bhavana-S-m152-piya.pdf" rel="nofollow noreferrer">Indriya Bhāvanā Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/29.5-Salayatana-Vibhanga-S-m137-piya.pdf" rel="nofollow noreferrer">Sal-āyatana Vibhanga Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.1-Dighanakha-S-m74-piya.pdf" rel="nofollow noreferrer">Dīgha,nakha Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2013/04/40a.9-Culavedalla-S-m44-piya.pdf" rel="nofollow noreferrer">Cūla Vedalla Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/30.2-Mahavedalla-S-m43-piya.pdf" rel="nofollow noreferrer">Mahā Vedalla Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/11.14-Samma-Ditthi-S-m9-piya.pdf" rel="nofollow noreferrer">Samma Ditthi Sutta</a>]</p>

<p>Also mental analysis of the situation. Plates are dirty hence displeasure. I have better things to do then displeasure. Or whatever else that might arise either pleasure, displeasure or neutral by your evaluation of liking, disliking or do not care. For more detail refer the 18 investigation in <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf" rel="nofollow noreferrer">Dhātu Vibhaṅga Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.8-Titthayatana-S-a03.61-piya.pdf" rel="nofollow noreferrer">Titth’ayatana Sutta</a> &amp; <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/17.13-Indriya-Bhavana-S-m152-piya.pdf" rel="nofollow noreferrer">Indriya Bhāvanā Sutta</a> and also see <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/26.6-Chachakka-S-m148-piya.pdf" rel="nofollow noreferrer">Cha Chakka Sutta</a>. Also note the feeling arising from whether you like it, hate it, what kind of thoughts are aroused (my friends are at a party while I am washing dishes) etc. and thinking pondering and planning that follows and what you feel about it. </p>

<p>Also see if you are transgressing any <a href="https://en.wikipedia.org/wiki/Buddhist_ethics" rel="nofollow noreferrer">moral principles</a>. There is an ant in the sink, I should not kill it and perhaps save it. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.10-Maha-Cattarisaka-S-m117-piya.pdf" rel="nofollow noreferrer">Maha Cattarīsaka Sutta</a>]</p>

<p>Ultimately whatever feeling that arises you should be aware of its arising and passing nature.</p>

<p>Also see <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.1-Satipatthana-S-d22-m10-intro-piya.pdf" rel="nofollow noreferrer">The Satipaṭṭhāna Suttas: An introduction</a> and <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/17.3-Khandha-2-Vedana-piya.pdf" rel="nofollow noreferrer">Vedanā (Feeling)</a> by Piya Tan</p>

<hr>

<p>In general situation, regarding the body, when you see a body you perceive as beautiful hence pleasurable and so on. Again in these situation you should be mindful of the perceptional evaluation beauty / smart, ugly, plain and the feelings that arise with it. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.9-Maha-Dukkhakkhandha-S-m013-piya.pdf" rel="nofollow noreferrer">Maha Dukkha-k,khandha Sutta</a>] You can also go to the extent of cemetery contemplations if you are very lustful to overcome Vipallasa. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf" rel="nofollow noreferrer">Mahā Sati’patthāna Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/12.21-Kayagatasati-S-m119-piya.pdf" rel="nofollow noreferrer">Kaya,gatā,sati Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.9-Maha-Dukkhakkhandha-S-m013-piya.pdf" rel="nofollow noreferrer">Maha Dukkha-k,khandha Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.11-Vipallasa-S-a4.49-piya.pdf" rel="nofollow noreferrer">Vipallasa Sutta</a>]. <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.9-Maha-Dukkhakkhandha-S-m013-piya.pdf" rel="nofollow noreferrer">Maha Dukkha-k,khandha Sutta</a> more detail on the mechanics than the <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf" rel="nofollow noreferrer">Mahā Sati’patthāna Sutta</a>.</p>

<p>Also when wanting to answer a call of nature the feeling of tightness and the displeasure before and the subtle pleasure of release. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf" rel="nofollow noreferrer">Mahā Sati’patthāna Sutta</a>]</p>

<p>Also you can be mindful of the breathing. Is it deep or shallow. If you are displeased what happens and what happens when you are pleased and what is it like when you are neutral. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf" rel="nofollow noreferrer">Mahā Sati’patthāna Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/12.21-Kayagatasati-S-m119-piya.pdf" rel="nofollow noreferrer">Kaya,gatā,sati Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/7.13-Anapanasati-S-m118-piya.pdf" rel="nofollow noreferrer">Ānâpāna,sati Sutta</a>]</p>

<p>Also the <a href="https://en.wikipedia.org/wiki/Skandha" rel="nofollow noreferrer">aggregates</a>, the <a href="https://en.wikipedia.org/wiki/Ayatana" rel="nofollow noreferrer">faculties</a> and their experiences, <a href="https://en.wikipedia.org/wiki/Dharma" rel="nofollow noreferrer">phenomena</a>, etc. all having the <a href="https://en.wikipedia.org/wiki/Three_marks_of_existence" rel="nofollow noreferrer">universal characteristics</a>. Expecting something <em>positive</em> as <em>permanent</em> gives <em>disatisfaction</em> when it happens to be <em>impermanent</em> and likewise for other combination. [<a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.7-Anicca-Cakkhu-S-s25.1-piya.pdf" rel="nofollow noreferrer">(Anicca) Cakkhu Sutta</a>, <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2013/04/40a.9-Culavedalla-S-m44-piya.pdf" rel="nofollow noreferrer">Cūla Vedalla Sutta</a>]. Also see: <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/20.1-Nibbida-piya.pdf" rel="nofollow noreferrer">Nibbida</a> by Piya Tan which has more ferences of relevant Suttas towards the end of the essay.</p>

<hr>

<blockquote>
  <p>For example, when washing dishes do we focus on what we notice in our current experience; </p>
</blockquote>

<p>Your current experience is what you sense or feel. So concentrate on what is felt like in the <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf" rel="nofollow noreferrer">Pahāna Sutta</a>. This is one of the simplest forms.</p>

<blockquote>
  <p>like as I wipe the dishes I can focus on the feel of my hands on the plate or the view or sound of the wiping.</p>
</blockquote>

<p>Focus on both. Sounds may trigger other things. You may be irritated by the sound. Also it may trigger memories. Whatever sense door body (hand) or ear just be mindful of the <em>evaluation</em> and <em>sensation</em>. (18 evaluations above.)</p>

<blockquote>
  <p>Or do I decide to pick one thing(sense) and focus on that purpose for a few seconds? </p>
</blockquote>

<p>In normal work no need to pick. Just keep a check that your awareness is present on some sensation or the other.</p>

<p>In simple terms, your focus should be on the arising and passing of sensations like in the <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf" rel="nofollow noreferrer">Pahāna Sutta</a>.</p>

<blockquote>
  <p>Or do I try to focus on everything in the now which seems like information overload?</p>
</blockquote>

<p>Your focus should be on what is felt (feelings / sensation) and their <a href="https://en.wikipedia.org/wiki/Impermanence" rel="nofollow noreferrer">impermanence</a> as in the <a href="http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf" rel="nofollow noreferrer">Pahāna Sutta</a>.</p>

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2016-11-14T15:14:27.383Z
thank you. this was helpful without being too vague or too specific.
Anoop Alex
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2016-11-15T05:04:52.840Z
I expanded a bit more with additional references again. It covers the situation of washing dishes in your example and a few more which might not arise when washing dishes.
Suminda Sirinath S. Dharmasena
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2016-11-15T05:24:27.623Z
Also how can I make this more specific to what you are looking for?
Suminda Sirinath S. Dharmasena
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2016-11-15T11:38:50.930Z
@Dharmasena Thanks but I think I have enough information to get started with. Don't need overload 8^)
Anoop Alex
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2016-11-15T12:28:09.137Z
OK. I made a simplification towards the end. Hope fully this will make it simple.
Suminda Sirinath S. Dharmasena
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2016-11-16T06:06:26.797Z
2018-08-14T22:06:13.773Z
Suminda Sirinath S. Dharmasena
<p>I am not sure what to focus on when practicing everyday mindfulness. For example, when washing dishes due we focus on what we notice in our current experience; like as I wipe the dishes I can focus on the feel of my hands on the plate or the view or sound of the wiping.
Or do I decide to pick one thing(sense) and focus on that purpose for a few seconds?
Or do I try to focus on everything in the now which seems like information overload?</p>

<mindfulness>
What should I be mindful of in everyday mindfulness?
# What should I be mindful of in everyday mindfulness?

(Asked by: username_0 on 2016-11-13)

I am not sure what to focus on when practicing everyday mindfulness. For example, when washing dishes due we focus on what we notice in our current experience; like as I wipe the dishes I can focus on the feel of my hands on the plate or the view or sound of the wiping.
Or do I decide to pick one thing(sense) and focus on that purpose for a few seconds?
Or do I try to focus on everything in the now which seems like information overload?

**Tags:** mindfulness


---

## 6 answers

### Answer by username_6 on 2016-11-14. Score: 2 | Accepted answer

This is a good question.

Always the mindfulness should be in the [4 foundations of mindfulness](https://en.wikipedia.org/wiki/Satipatthana). One objective of mindfulness is to remove defilements or letting go. [Pahāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf) gives an outline in brief. Another is to keep you on the path as outlined in [Maha Cattarīsaka Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.10-Maha-Cattarisaka-S-m117-piya.pdf). Any [sensation](https://en.wikipedia.org/wiki/Vedan%C4%81) is [unsatisfactory](https://en.wikipedia.org/wiki/Dukkha) this is the link to understand the [4 Noble Truths](https://en.wikipedia.org/wiki/Four_Noble_Truths) and also with sensation, according to [dependent origination](https://en.wikipedia.org/wiki/Prat%C4%ABtyasamutp%C4%81da), arises [craving](https://en.wikipedia.org/wiki/Ta%E1%B9%87h%C4%81). If you miss this link you miss the path.

That is the when taking the 1st foundation of mindfulness, the body, feel the [elements](https://en.wikipedia.org/wiki/Mah%C4%81bh%C5%ABta) like the temperature of the water, the texture of the plate, etc. and you reaction. The water is too hot, my hand is burning or water is too cold, etc., i.e., evaluation you give as this is desirable, undesirable or neutral and satisfaction, dissatisfaction and neutral feeling that follows. The look at the posture and position. The pain and resulting dissatisfaction from standing a long time near the sink, pleasure from changing postures when the previous posture becomes uncomfortable, the pain for wariness from hard work (movement - scrubbing), and the pleasure of rest, etc. [[Dhātu Vibhaṅga Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf), [Titth’ayatana Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.8-Titthayatana-S-a03.61-piya.pdf), [Indriya Bhāvanā Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/17.13-Indriya-Bhavana-S-m152-piya.pdf), [Sal-āyatana Vibhanga Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/29.5-Salayatana-Vibhanga-S-m137-piya.pdf), [Dīgha,nakha Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.1-Dighanakha-S-m74-piya.pdf)]

The examin feelings in general. Are you evaluating something as favorably, unfavorably, or neutrally and the resulting feelings of pleasure, displeasure and neutral feelings. [[Mahā Sati’patthāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf), [Dhātu Vibhaṅga Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf), [Titth’ayatana Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.8-Titthayatana-S-a03.61-piya.pdf), [Indriya Bhāvanā Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/17.13-Indriya-Bhavana-S-m152-piya.pdf), [Sal-āyatana Vibhanga Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/29.5-Salayatana-Vibhanga-S-m137-piya.pdf), [Dīgha,nakha Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.1-Dighanakha-S-m74-piya.pdf), [Cūla Vedalla Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2013/04/40a.9-Culavedalla-S-m44-piya.pdf), [Mahā Vedalla Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/30.2-Mahavedalla-S-m43-piya.pdf), [Samma Ditthi Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/11.14-Samma-Ditthi-S-m9-piya.pdf)]

Also mental analysis of the situation. Plates are dirty hence displeasure. I have better things to do then displeasure. Or whatever else that might arise either pleasure, displeasure or neutral by your evaluation of liking, disliking or do not care. For more detail refer the 18 investigation in [Dhātu Vibhaṅga Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/4.17-Dhatu-Vibhanga-S-m140-piya.pdf), [Titth’ayatana Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.8-Titthayatana-S-a03.61-piya.pdf) & [Indriya Bhāvanā Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/17.13-Indriya-Bhavana-S-m152-piya.pdf) and also see [Cha Chakka Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/26.6-Chachakka-S-m148-piya.pdf). Also note the feeling arising from whether you like it, hate it, what kind of thoughts are aroused (my friends are at a party while I am washing dishes) etc. and thinking pondering and planning that follows and what you feel about it.

Also see if you are transgressing any [moral principles](https://en.wikipedia.org/wiki/Buddhist_ethics). There is an ant in the sink, I should not kill it and perhaps save it. [[Maha Cattarīsaka Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.10-Maha-Cattarisaka-S-m117-piya.pdf)]

Ultimately whatever feeling that arises you should be aware of its arising and passing nature.

Also see [The Satipaṭṭhāna Suttas: An introduction](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.1-Satipatthana-S-d22-m10-intro-piya.pdf) and [Vedanā (Feeling)](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/17.3-Khandha-2-Vedana-piya.pdf) by Piya Tan

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In general situation, regarding the body, when you see a body you perceive as beautiful hence pleasurable and so on. Again in these situation you should be mindful of the perceptional evaluation beauty / smart, ugly, plain and the feelings that arise with it. [[Maha Dukkha-k,khandha Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.9-Maha-Dukkhakkhandha-S-m013-piya.pdf)] You can also go to the extent of cemetery contemplations if you are very lustful to overcome Vipallasa. [[Mahā Sati’patthāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf), [Kaya,gatā,sati Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/12.21-Kayagatasati-S-m119-piya.pdf), [Maha Dukkha-k,khandha Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.9-Maha-Dukkhakkhandha-S-m013-piya.pdf), [Vipallasa Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.11-Vipallasa-S-a4.49-piya.pdf)]. [Maha Dukkha-k,khandha Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/6.9-Maha-Dukkhakkhandha-S-m013-piya.pdf) more detail on the mechanics than the [Mahā Sati’patthāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf).

Also when wanting to answer a call of nature the feeling of tightness and the displeasure before and the subtle pleasure of release. [[Mahā Sati’patthāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf)]

Also you can be mindful of the breathing. Is it deep or shallow. If you are displeased what happens and what happens when you are pleased and what is it like when you are neutral. [[Mahā Sati’patthāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/13.2-Mahasatipatthana-S-d22-piya.pdf), [Kaya,gatā,sati Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/12.21-Kayagatasati-S-m119-piya.pdf), [Ānâpāna,sati Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/7.13-Anapanasati-S-m118-piya.pdf)]

Also the [aggregates](https://en.wikipedia.org/wiki/Skandha), the [faculties](https://en.wikipedia.org/wiki/Ayatana) and their experiences, [phenomena](https://en.wikipedia.org/wiki/Dharma), etc. all having the [universal characteristics](https://en.wikipedia.org/wiki/Three_marks_of_existence). Expecting something *positive* as *permanent* gives *disatisfaction* when it happens to be *impermanent* and likewise for other combination. [[(Anicca) Cakkhu Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/16.7-Anicca-Cakkhu-S-s25.1-piya.pdf), [Cūla Vedalla Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2013/04/40a.9-Culavedalla-S-m44-piya.pdf)]. Also see: [Nibbida](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2009/12/20.1-Nibbida-piya.pdf) by Piya Tan which has more ferences of relevant Suttas towards the end of the essay.

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> For example, when washing dishes do we focus on what we notice in our current experience;

Your current experience is what you sense or feel. So concentrate on what is felt like in the [Pahāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf). This is one of the simplest forms.

> like as I wipe the dishes I can focus on the feel of my hands on the plate or the view or sound of the wiping.

Focus on both. Sounds may trigger other things. You may be irritated by the sound. Also it may trigger memories. Whatever sense door body (hand) or ear just be mindful of the *evaluation* and *sensation*. (18 evaluations above.)

> Or do I decide to pick one thing(sense) and focus on that purpose for a few seconds?

In normal work no need to pick. Just keep a check that your awareness is present on some sensation or the other.

In simple terms, your focus should be on the arising and passing of sensations like in the [Pahāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf).

> Or do I try to focus on everything in the now which seems like information overload?

Your focus should be on what is felt (feelings / sensation) and their [impermanence](https://en.wikipedia.org/wiki/Impermanence) as in the [Pahāna Sutta](http://www.themindingcentre.org/dharmafarer/wp-content/uploads/2010/02/31.1-Pahana-S-s36.3-piya.pdf).

> **Comments:**
> **username_0**: thank you. this was helpful without being too vague or too specific.  
> **username_6**: I expanded a bit more with additional references again. It covers the situation of washing dishes in your example and a few more which might not arise when washing dishes.  
> **username_6**: Also how can I make this more specific to what you are looking for?  
> **username_0**: @Dharmasena Thanks but I think I have enough information to get started with. Don't need overload 8^)  
> **username_6**: OK. I made a simplification towards the end. Hope fully this will make it simple.  

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### Answer by username_1 on 2016-11-13. Score: 1

In Buddhism, '*mindfulness*' does not mean to meticulously '*observe*' things.

Instead, '*mindfulness*' means to '*bring to mind*' or to '*remember to practise*' the Buddhist path.

When washing dishes, mindfulness does not mean to observe & feel the water, dishes, etc, but, instead, mindfulness means to wash the dishes with a mind free from greed, hatred & delusion.

Therefore, the practise of Buddhist mindfulness in everyday life is to do things with a mind free from greed, hatred & delusion.

In other words, Right Mindfulness is do things with Right View, Right Intention, Right Speech, Right Action & Right Livelihood, as explained in the [Maha-Cattarisaka Sutta](http://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html).

> *One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness.*
>
> *One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one's right mindfulness.*
>
> *One is mindful to abandon wrong speech & to enter & remain in right speech: This is one's right mindfulness.*
>
> *One is mindful to abandon wrong action & to enter & remain in right action: This is one's right mindfulness.*
>
> *One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one's right mindfulness.*
>
> [*Maha-Cattarisaka Sutta*](http://www.accesstoinsight.org/tipitaka/mn/mn.117.than.html)

> **Comments:**
> **username_0**: Thanks. I think the ultimate goal of mindfulness is to have a mind that is fully aware without judging the world. I think you mean the life without judging. In West, many people have a 'monkey mind'. To stop this they must become more aware and so the first step is to become more aware of  the present. That is what I am trying to learn currently.  
> **username_1**: Yes. Non-judging is a most excellent starting point (since it makes the mind concentrated & calm). To be adept in non-judging is very beneficial. However, ultimately, mindfulness also includes judging experiences in the right/wise way & not in the wrong/ignorant way. But, as you said, non-judging is a way to stop monkey-mind & should be developed as a starting point to gain mastery over the mind. Regards  

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### Answer by username_2 on 2016-11-14. Score: 0

If you have enough concentration in sitting meditation, you will find easier in everyday chore how to be mindful. Actually, just start with gross act like the most distinct fact cold or hot or touching the plate or something like that. If your concentration deepen, every acts you come to know, that is your notice on what you are doing become more detailed without much effort. Then just "know it, know it" is enough. Please refer to Mahasi Sayadaw basic meditation practice. But it takes time to focus in every day acts at first. If you keep on doing so, you will surely get enlightened, it is so simple Buddha gave us, for lay disciples to practice meditation while cooking, washing etc.


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### Answer by username_3 on 2016-11-13. Score: 0

For everyday mindfulness, you need to focus on your movement (physical) and your thoughts, the ability to know (mental). For the example you mentioned, you need to focus on washing dishes in every details states (as much details as you can).
Below is some details you can watch and know yourself you are doing (not limited to this level of details, if you can do concentration on much more details).

1. Taking dish
2. opening tap on basin
3. putting dish under water (...)
4. rubbing dish under running water
5. close water tap
6. moving wet dish to dish washing liquid dispenser
7. get some dish washing liquid on dish
8. get sponge
9. rubbing sponge on dish (...)
10. open water tap
11. rinsing dish under running water
12. putting dish on the shelf

For normal lay people, it is very difficult to accomplish every day routines to be focused and known details of movements, thoughts. Because people do business and job; just focusing on mindfulness cannot help in professional activities. Sometimes it can even lead to problems/conflicts.

So if you really want to do mindfulness and meditation, you need to do proper retreat. Buddha said many times the life of normal people (with profession and/or family) is like narrow/confining, like road with dusty air. By staying as life of normal people, it is difficult to practice all the Buddha teachings (complete mindfulness here). So if you want complete/full mindfulness, you need to approach meditation center, do retreat and get guidance from there.


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### Answer by username_4 on 2016-11-15. Score: 0

Cause & Effect, breathing ...

> **Comments:**
> **username_4**: Thank you @Lanka. Like Dean A. said, Buddha would often give short responses. That's because ... well, the more you say, the greater the chance something wrong will be found (which I why I write all this in an after-comment rather than 'edit my original response').  I believe that 'Cause and Effect' is (in the Lotus Sutra or some other Buddhist writing) called 'a supreme law of the universe' ... the way everything CAUSES something else to happen; even among Buddhas, the 'sounds of the world' (_ren-ge_) change the way The Divine Sound (_Myo-_) *sounds*.  "Breathing" is one reason why.  

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### Answer by username_5 on 2016-11-14. Score: 0

Some coaching I have received before is:

> Do whatever you are doing as if it is your one and only chance for *self-expression*, *freedom*, and *peace of mind*.

Or as J Krishnamurti said:

> [awareness] is like living with a snake in the room; you watch its every movement, you are very, very sensitive to the slightest sound it makes.


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