Post # 53– Sathara Sathipattana- The Four Foundations of Mindfulness

The Way to Practice – Part 3

It would be necessary to read Post 52 in this blog, before reading this Post.

Continuing Ven. Dr. Analayo Thero’s descriptions from Post # 52....

4.3. The Six Bases

 “Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the six internal and external bases. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the six internal and external bases? Here a bhikkhu understands the eye, he understands forms, and he understands the fetter that arises dependent on both; and he also understands how there comes to be the arising of the un-arisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
“He understands the ear,… he understands sounds … he understands the nose,.. he understands odours … he understands the tongue, …he understands flavours … he understands the body, …he understands tangibles … he understands the mind.., he understands mind-objects, and he understands the fetter that arises dependent on both; and he also understands how there comes to be the arising of the un-arisen fetter, and how there comes to be the abandoning of the arisen fetter, and how there comes to be the future non-arising of the abandoned fetter.
 “In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the six internal and external bases.

4.4 The Seven Enlightenment Factors

“Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the seven enlightenment factors? Here, there being the mindfulness enlightenment factor in him, a bhikkhu understands: ‘There is the mindfulness enlightenment factor in me’; or there being no mindfulness enlightenment factor in him, he understands: ‘There is no mindfulness enlightenment factor in me’; and he also understands how there comes to be the arising of the un-arisen mindfulness enlightenment factor, and how the arisen mindfulness enlightenment factor comes to fulfillment by development.
 “There being the investigation-of-states enlightenment factor in him … There being the energy enlightenment factor in him … There being the rapture enlightenment factor in him … There being the tranquility enlightenment factor in him … There being the concentration enlightenment factor in him … There being the equanimity enlightenment factor in him, a bhikkhu understands: ‘There is the equanimity enlightenment factor in me’; or there being no equanimity enlightenment factor in him, he understands: ‘There is no equanimity enlightenment factor in me’; and he also understands how there comes to be the arising of the un-arisen equanimity enlightenment factor, and how the arisen equanimity enlightenment factor comes to fulfillment by development.
 “In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the seven enlightenment factors.

4.5 The Four Noble Truths
 “Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the Four Noble Truths? Here a bhikkhu understands as it actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering.’

Insight - “In this way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both internally and externally. Or else he abides contemplating in mind-objects their nature of arising, or he abides contemplating in mind-objects their nature of vanishing, or he abides contemplating in mind-objects their nature of both arising and vanishing. Or else mindfulness that ‘there are mind-objects’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the Four Noble Truths.

5.0 Conclusion

“Bhikkhus, if anyone should develop these four foundations of mindfulness in such a way for seven years, one of two fruits could be expected for him: either final knowledge here and now, or if there is a trace of clinging left, the state of non-return.
“Let alone seven years, bhikkhus. If anyone should develop these four foundations of mindfulness in such a way for six years etc. etc.……

 “So it was with reference to this that it was said: ‘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.”

That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
Proficiency in satipaììhãna, together with delight in seclusion, is indeed the distinguishing qualities of an arahant. Thus satipaììhãna is not only the direct path leading to the goal, but also the perfect expression of having realized the goal.

If for some reason you found that these contemplations on the four factors were too excessive  and you could not relate their purpose to our objective, I will say that it would be a normal attitude for such a person given his/her prevailing mental framework and convictions. I would therefore like to suggest to such visitors to this blog to keep a balanced mind. If we have sufficient trust in Buddha we may want to inquire why such methods were advocated by him. Did Buddha find that the uninitiated follower  was so embroiled in views conditioned by excessive sensual desire, that they would tend to be skeptical of views other than those that they habour? Why do we have to look at the body with such disgust?  It may be that Buddha felt that a very strong reminder was needed to bring out the reality in their minds.  To this end it might be helpful to reflect on the following explanations given by some learned monks.

Ven. Ududumbara Kashapa Thero emphasizes that we should strive to contain our natural traits and tendencies for sensual stimulation by restraining the sense faculties (indriya sanvaraya) and exercising control on the natural prompting for Aswadaya (the experiencing feelings, sensations as enjoyment).

Ven Pitigala Gunarathene Thero explains that the Sathra Sathi Pattana Sutta was intended for the destruction of the four mis-conceptions ( sathara vippalasayo) about phenomena. They are - a concept of Nithya (permanence), of suka (delight), of athama (I/Mine), of  suba (good/pleasurable ). What should we know to begin with?  What we see, hear, smell, taste, bodily contacts and ideas are due to causes. Our perceptions that they are delightful and pleasurable are their effects. These effects are mixed with the causes. What we do by contemplating on the four frames of reference is to realize the true nature of the five aggregates of clinging.  The contemplation of the body (Kaya-nu passana) is to see the form aggregate of clinging in its true nature. Contemplation of feelings (Vedana- nu- passana) is to see the feelings aggregate of clinging for its true nature. Contemplation of mind (Chitta-nu- passana ) is to see the true nature of the Vinnana aggregate of clinging . Contemplation of mind objects ( Dhamma-nu- passana) is to see the true nature of the perception aggregate and metal formations aggregate for their true nature. This true nature is their impermanence, their unsatisfactory nature and their nature of non self.  Thus any clinging or attachment to these aggregates haboured by an uninitiated person can be made to wane and disappear.

My objective of posting this topic in such detail in this Blog was for the purpose of climaxing our Buddhist practices by including this important teaching by the Buddha in our regular routine.

I hope I was able to give you enough inspiration and motivation to engage regularly in Sathipattana meditation. By observing and developing in the practices that are listed in this Blog, a lay householder may now have the confidence that the essential content in Buddhist practice, to the extent that is practicable in lay life is being covered.

Therefore you have the comfort that the benefits and protection that can be had from Buddha Dhamma is being progressively gained.

Post # 52– Sathara Sathipattana- The Four Foundations of  Mindfulness- The Way to Practice – Part 2

It would be necessary to read Post # 51 on ‘The Way to Practice’- Part 1, before reading this Post.  

Continuing  Ven. Dr. Analayo Thero’s descriptions from Post # 51....
 

1.5. Elements
“Again, bhikkhus, a bhikkhu reviews this same body, however it is placed, however disposed, as consisting of elements thus: ‘In this body there are the earth element (abstract earth element), the water element ( abstract water element), the fire element (abstract fire element), and the air element  ( abstract air element).’ 
“In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

1.6. The Nine Charnel Ground Contemplation

An interpolation of a comment here by me may be relevant before we review Dr. Analayo Thero’s descriptions on this.matter.

-- "The Buddha's path is called the middle path, which means a path of balance. We have to balance all extremes, so that they become a useful basis for a harmonious person. This is one reason why the Buddha recommended the meditation on the loathsomeness of the body. People often say they don't want to think of their body as loathsome, it is a good working machine and very useful. But we are actually enamored with our body; we are hanging on to it, loving it, trying to preserve it, keeping it young and beautifying it. We are attached to it and consider it as "me". The loathsomeness of the body meditation is not designed to disgust us, but only to create a balance to our identification with our body. We can compare this with walking on a tight-rope; if we lean too far to the right, we fall down, too far on the left, we topple. Constant balancing is necessary, which has to be done by everyone for themselves."

Quoting Dr. Analayo-  “Again, bhikkhus, as though he were to see a corpse thrown aside in a charnel ground, one, two, or three days dead etc. ………., a bhikkhu compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’
“In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.
 “Again, as though he were to see a corpse thrown aside in a charnel ground, being devoured by crows, hawks, vultures etc.……….., a bhikkhu compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’
“That too is how a bhikkhu abides contemplating the body as a body.
“Again, as though he were to see a corpse thrown aside in a charnel ground, a skeleton with flesh and blood etc., … disconnected bones scattered in all directions—here a hand-bone, there a foot-bone….., there the skull etc.—a bhikkhu compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’
“That too is how a bhikkhu abides contemplating the body as a body.
“Again, as though he were to see a corpse thrown aside in a charnel ground, bones bleached white, the colour of shells etc. …  , a bhikkhu compares this same body with it thus: ‘This body too is of the same nature, it will be like that, it is not exempt from that fate.’

Insight - “In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally. Or else he abides contemplating in the body its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of both arising and vanishing. Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

2.0 Contemplation of Feeling

2.1 “And how, bhikkhus, does a bhikkhu abide contemplating feelings as feelings? Here, when feeling a pleasant feeling, a bhikkhu understands: ‘I feel a pleasant feeling’; when feeling a painful feeling, he understands: ‘I feel a painful feeling’; when feeling a neither-painful-nor-pleasant feeling, he understands: ‘I feel a neither-painful-nor-pleasant feeling.’ When feeling a worldly pleasant feeling, he understands: ‘I feel a worldly pleasant feeling’; when feeling an unworldly pleasant feeling, he understands: ‘I feel an unworldly pleasant feeling’; when feeling a worldly painful feeling, he understands: ‘I feel a worldly painful feeling’; when feeling an unworldly painful feeling, he understands: ‘I feel an unworldly painful feeling’; when feeling a worldly neither-painful-nor-pleasant feeling, he understands: ‘I feel a worldly neither-painful-nor-pleasant feeling’; when feeling an unworldly neither-painful-nor-pleasant feeling, he understands: ‘I feel an unworldly neither-painful-nor-pleasant feeling.’

2.2 Insight - “In this way he abides contemplating feelings as feelings internally, or he abides contemplating feelings as feelings externally, or he abides contemplating feelings as feelings both internally and externally. Or else he abides contemplating in feelings their nature of arising, or he abides contemplating in feelings their nature of vanishing, or he abides contemplating in feelings their nature of both arising and vanishing. Or else mindfulness that ‘there is feeling’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating feelings as feelings.

3.0 Contemplation of mind

3.1 “And how, bhikkhus, does a bhikkhu abide contemplating mind as mind? Here a bhikkhu understands mind affected by lust as mind affected by lust, and mind unaffected by lust as mind unaffected by lust. He understands mind affected by hate as mind affected by hate, and mind unaffected by hate as mind unaffected by hate. He understands mind affected by delusion as mind affected by delusion, and mind unaffected by delusion as mind unaffected by delusion. He understands contracted mind as contracted mind, and distracted mind as distracted mind. He understands exalted mind as exalted mind, and un-exalted mind as un-exalted mind. He understands surpassed mind as surpassed mind, and unsurpassed mind as unsurpassed mind. He understands concentrated mind as concentrated mind, and un-concentrated mind as un-concentrated mind. He understands liberated mind as liberated mind, and un-liberated mind as un-liberated mind.

3.2 Insight - “In this way he abides contemplating mind as mind internally, or he abides contemplating mind as mind externally, or he abides contemplating mind as mind both internally and externally. Or else he abides contemplating in mind its nature of arising, or he abides contemplating in mind its nature of vanishing, or he abides contemplating in mind its nature of both arising and vanishing. Or else mindfulness that ‘there is mind’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind as mind.

4.0 Contemplation of Mind-Objects

4.1 The Five Hindrances

 “And how, bhikkhus, does a bhikkhu abide contemplating mind-objects as mind-objects? Here a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five hindrances? Here, there being sensual desire in him, a bhikkhu understands: ‘There is sensual desire in me’; or there being no sensual desire in him, he understands: ‘There is no sensual desire in me’; and he also understands how there comes to be the arising of un-arisen sensual desire, and how there comes to be the abandoning of arisen sensual desire, and how there comes to be the future non-arising of abandoned sensual desire.’
“There being ill will in him … There being sloth and torpor in him … There being restlessness and remorse in him … There being doubt in him, a bhikkhu understands: ‘There is doubt in me’; or there being no doubt in him, he understands: ‘There is no doubt in me’; and he understands how there comes to be the arising of un-arisen doubt, and how there comes to be the abandoning of arisen doubt, and how there comes to be the future non-arising of abandoned doubt.

Insight - “In this way he abides contemplating mind-objects as mind-objects internally, or he abides contemplating mind-objects as mind-objects externally, or he abides contemplating mind-objects as mind-objects both internally and externally. Or else he abides contemplating in mind-objects their nature of arising, or he abides contemplating in mind-objects their nature of vanishing, or he abides contemplating in mind-objects their nature of both arising and vanishing. Or else mindfulness that ‘there are mind-objects’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five hindrances.

4.2 The Five Aggregates

 “Again, bhikkhus, a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging. And how does a bhikkhu abide contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging? Here a bhikkhu understands: ‘Such is material form, such its origin, such its disappearance; such is feeling, such its origin, such its disappearance; such is perception, such its origin, such its disappearance; such are the formations, such their origin, such their disappearance; such is consciousness, such its origin, such its disappearance.’
“In this way he abides contemplating mind-objects as mind-objects internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating mind-objects as mind-objects in terms of the five aggregates affected by clinging.

Please await Post # 53 -The Four Foundations of Mindfulness- the Way to Practice - Part 3, for the continuation of the descriptions on the practice.

Post # 51– Sathara Sathipattana- The Four Foundations  of  Mindfulness- The Way to Practice – Part 1

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence. 

It would be necessary to read Post # 48, Post # 49 and Post # 50 in this blog, to get a better understanding of The Four Foundations of Mindfulness, before reading this Post.  

This is a brief description of the way to practice Sathara Sathipattana- The Four Frames of Reference for mindfulness or the four focuses of mindfulness. As said before they are - contemplation of the body (kāyânupassanā); contemplation of feeling (vedanā’nupassanā); contemplation of mind (cittâ-nupassanā); and contemplation of phenomena (dhammâ-nupassanā).

Some readers may find the following descriptions to be too extraneous and may even feel whether they are necessary?. Although I have attempted to summarize them to some extent, I find that I am not qualified enough to abbreviate or modify them to suit contemporary thinking. Particularly any such attempt may even distort the meaning, although inadvertently, to our great detriment. We saw from some earlier posts that by developing right view, right concentration and right mindfulness one may have the ability to employ sihiya (awareness), sathiya (mindfulness) and sathi sampajjanya ( clear comprehension) to control new bawa ( condition for repeated re-becoming) forming sankaras (phenomena coming into being from  causes and conditions). This will thus restrict the new formations for re-becoming. Although one may thus restrict the new accumulations of bawa forming sankara,  one has to be aware that there is a large accumulation of sankaras from the past (previous births included) that are still there, coming forth now and again, conditioning our re-becoming process. In order to free ourselves from the influences from this large accumulation, we have to cut off the craving and attachments to them, created by us, due to ignorance. So getting rid of the ignorance and all the roots causing such craving, to seek full liberation, requires a special effort. This I believe is the intention of the Buddha to discourse this elaborate procedure.  So the readers are advised to bear with it and take advantage of the opportunity available to gain the best benefit that this sutta can provide. You may if necessary skip over some details if you find them too tedious. 

Joseph Goldstein in a series of guided meditations conducted by him says that this series will explore the practices of Vippasanna or insight meditation that are rooted in the Sathi Pattana Sutta-the four ways of establishing Mindfulness. 

He says for practicing mindfulness of body: –

“Settle into an awareness of the body sitting, be aware that  there is a body, and be open to whatever arises within it. As you are sitting noting the body, be receptive to all the sounds that you hear. They are background sounds, loud sounds, soft sounds. In this field of awareness be mindful of the different sounds that arise. Settling into this awareness of the body you can then explore the mindfulness of breathing in the different ways given in the sutta. Then direct your awareness to the physical elements of the body by noting the different sensations experienced as feelings of the body.

The second foundation of mindfulness is- the mindfulness of feelings –quality of pleasantness unpleasantness and neutral feelings. Note the experience on these feeling tones.

The third is mindfulness of mind. This is contemplating on mind states and emotions colouring and conditioning the knowing mind. From time to time notice whether the mind is conditioned by desire, aversion, delusion or confusion or whether the mind is free of those states. Being mindful of the presence or absence of those emotions is equally important. By this the Buddha is highlighting the wise discernment of what is skillful or wholesome and what is unskillful, to see which mind states are to be cultivated leading to happiness, and which states lead to suffering for you and others and therefore needs to be abandoned.  This has to be practiced both in formal meditation practice and throughout the day.  Whether the mind is contracted in sleepiness or whether it is distracted in restlessness or not will be noted. 
The fourth aspect is mindfulness of Dhammas. The first part of this mindfulness is awareness of thoughts and images. Other parts are the five aggregates, the six sense spheres etc. In this part you find that in your meditation you will experience a rush of thoughts and images. You should not  be disturbed by them but develop a wise attitude towards them. Thinking is a natural activity of the mind. Develop a wise attitude towards thoughts and images.  You are not practicing to prevent thinking but to rather recognize and acknowledge thinking. If you are disturbed by thoughts then there is a problem with your attitude. Buddha said that what you frequently think about becomes the inclination of the mind. You observe that there is a thought; what is its content? Then for the wisdom part, ask yourself - is this thought necessary? You see that a ‘thought’ is empty, insubstantial and not of a permanent nature. In and of itself a ‘thought’ is nothing - an energy blip in the mind. When you are not aware of thoughts they wield tremendous power in your mind. They are like little dictators of the mind, directing you to do this and do that, go here, go there etc. When you become mindful of thoughts and see their inherent nature like this you see that they have no power at all. You realize that the only power the thoughts have is the power you give them". 

I found that Dr. Analayo Thero's  description on the way to practice is simple and explicit. After getting a general understanding about the way to practice and trying them out, from these descriptions, one may want to listen to a good meditation teacher as to how he would explain the way this practice can be done..

Ven. Dr. Analayo Thero in his treatise on the Sathipattana Sutta and how it is practiced says – “They are developed by:

i. Remaining focused on the body in & of itself – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

ii. Remaining focused on feelings in & of themselves – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

iii. Remaining focused on the mind in & of itself – ardent, alert, & mindful – putting aside greed & distress with reference to the world.

iv. Remaining focused on mental qualities in & of themselves – ardent, alert, & mindful – putting aside greed & distress with reference to the world”.

This brief explanation is elaborated by him as follows:

1.0 Contemplation of the Body

1.1 Mindfulness of Breathing
 “And how, Bhikkhus, does a bhikkhu abide contemplating the body as a body? Here a bhikkhu, gone to (meditation location).. ………..,and established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out. Breathing in long, he understands: ‘I breathe in long’; or breathing out long, he understands: ‘I breathe out long.’ Breathing in short, he understands: ‘I breathe in short’; or breathing out short, he understands: ‘I breathe out short.’ He trains thus: ‘I shall breathe in experiencing the whole body’; he trains thus: ‘I shall breathe out experiencing the whole body.’ He trains thus: ‘I shall breathe in tranquillizing the bodily formation’; he trains thus: ‘I shall breathe out tranquillizing the bodily formation.

Insight - “In this way he abides contemplating the body as a body internally, or he abides contemplating the body as a body externally, or he abides contemplating the body as a body both internally and externally. Or else he abides contemplating in the body, its nature of arising, or he abides contemplating in the body its nature of vanishing, or he abides contemplating in the body its nature of both arising and vanishing. Or else mindfulness that ‘there is a body’ is simply established in him to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu abides contemplating the body as a body.

1.2 The Four Postures
“Again, bhikkhus, when walking, a bhikkhu understands: ‘I am walking’; when standing, he understands: ‘I am standing’; when sitting, he understands: ‘I am sitting’; when lying down, he understands: ‘I am lying down’; or he understands accordingly however his body is disposed.
 “In this way he abides contemplating the body as a body internally, externally, and both internally and externally … And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

1.3 Full Awareness  

“Again, bhikkhus, a bhikkhu is one who acts in full awareness when going forward and returning; who acts in full awareness when looking ahead and looking away; who acts in full awareness when flexing and extending his limbs; who acts in full awareness when wearing his robes; who acts in full awareness when eating, drinking, consuming food, and tasting; who acts in full awareness when defecating and urinating; who acts in full awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
 “In this way he abides contemplating the body as a body internally, externally, and both internally and externally … and he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

1.4. Foulness—The Bodily Parts
“Again, bhikkhus, a bhikkhu reviews this same body up from the soles of the feet and down from the top of the hair, bounded by skin, as full of many kinds of impurity thus: ‘In this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, etc. etc….’ Just as though there were a bag with an opening at both ends full of many sorts of grain, such as hill rice, red rice, beans, peas, millet, and white rice, and a man with good eyes were to open it and review it thus: ‘This is hill rice, this is red rice, these are beans, these are peas, this is millet, this is white rice’; so too, a bhikkhu reviews this same body … as full of many kinds of impurity thus: ‘In this body there are head-hairs etc. etc.… ’
“In this way he abides contemplating the body as a body internally, externally, and both internally and externally …  And he abides independent, not clinging to anything in the world. That too is how a bhikkhu abides contemplating the body as a body.

Please await Post # 52 -The Four Foundations of Mindfulness- the Way to Practice - Part 2, for the continuation of the descriptions on the practice.

Post # 50– Sathara Sathipattana- The Four Foundations of Mindfulness- An Analysis - Part 2

This is the continuation of the analysis of the Sutta given by the learned scholars that were outlined in Post # 49. You need to read Post # 48 and Post # 49 before reading this.

Ven. Pitigal Gunerathana Thero introduces three aspects of the Sutta to be noted as; Sathi Pattana (the nature of the subject); Sathipattana Bahawana (the meditation) and the Sathi Pattana Bahawana Gamini Prathipadawa (the way to practice the meditation). He says that – “these aspects of Sathipattana respectively are about the nature of the mind, its vacillations and its nature where it is always in search of stimuli either of the past or future. The past is dead and future has not yet come. Re-living the past he says is based on an ‘avidaya karaka’ mind- a mind that creates imaginations. These imaginations of the mind create unwholesome traits. Future has not arisen and one cannot experience what is yet to come. Thus contemplation of the future is imaginary and not reliable. These traits hide the true nature of the present. Sathipattana mindfulness and Sathi Sammpajjanya prevents the mind travelling to the past or future and makes it stay in the present moment to be aware of the present moment activities. That is, the mind is aware of the body’s actions of the present.  That is the realization that the body is controlled by the mind. Once this is understood Buddha has said that –     " a  Bhikku (Monk) may engage in the sathipattana meditation according to the method of contemplation on the  four foundations I have explained"-. This meditation restricts the mind travelling to the past (an act of ignorance) and travel to the future, and engage in the present moment actions with clear comprehension.  This is a mind that can see the true nature of the present. This is vippassanawa.  This present moment experience of impermanence is vippassanawa. This is still not liberation. This gives the right view. The path that has to be followed for liberation is the Noble Eightfold Path”.

In the English translation of the Middle Length Discourses of the Buddha, by Bhikkhu Bhodhi, the descriptions on Satipaṭṭhāna Sutta,  begins as:

“Thus have I heard? On one occasion the Blessed One was living in the Kuru country where there was a town of the Kurus named Kammāsadhamma. There he addressed the Bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this: “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.
What are the four? Here, Bhikkhus, a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world”.

Bhikkhu Bhodhi then describes Sathipattana by saying- "the experience in the present moment is a compounded form of materiality and mentality". In his talks he goes on to say that- "the present moment experience of materiality and mentality is associated with present moment experience of the body and mind.

Separating body and mind as aggregates is the first level of disaggregation in vippassana for the true understanding of the living being. The Sathara Sathi Pattana Bhawana, enables us to develop this subtle but quality awareness of present moment experience. That is by having mindfulness of body, feelings, states of mind and dhammas (mind objects/phenomena)".

Ven. Mahasi Sayadaw the meditation teacher/monk from Myanmar in his book on ‘Fundamentals of Vippassana Meditation’ says- On the question on how we develop insight- the answer is by meditating on the five aggregates of grasping. The mental and material qualities inside beings are aggregates of grasping. They may be grasped with delight by craving or grasped wrongly by wrong views. You have to meditate on them to see them as they really are; otherwise you grasp them with craving and wrong views. Once you see them as they really are, you no longer grasp them. This is the way to develop insight”.

Ven. Ajahn Chah the Thai monk of the ‘forest monk’ tradition in his talk on Meditation says – “Listening to the Dhamma in peace means to listen with a one-pointed mind, paying attention to what you hear and then letting go etc. While listening to the Dhamma we are encouraged to firmly establish both body and mind in Samadhi. Why you are gathered here to practice meditation is because your hearts and minds do not understand what should be understood. When we know our own mind, when there is Sati to look closely at the mind, there is wisdom”.

S N Goenka (Jee) the Vipssana teacher from India, in his book on, The Art of Living, says – “All of us seek peace and harmony, because this is what we lack in our lives. We all want to be happy; we regard it as our right. Yet happiness is a goal we strive towards more often than attain it. At times we all experience dissatisfaction in life- agitation, irritation, disharmony, and suffering. Even if at this moment we are free from such dissatisfactions, we can all remember a time when they afflicted us and can foresee a time when they may recur.

Our personal dissatisfactions do not remain limited to ourselves; instead, we keep sharing our suffering with others. In this way individual tensions combine to create the tensions of society. This is the basic problem of life; its unsatisfactory nature. Things happen that we do not want; that we want do not happen. And we are ignorant of how and why this process works, just as we are each ignorant of our own beginning and end.  

We do not realize how harmful this ignorance is, how much we remain the slaves of forces within ourselves of which we are unaware.  Therefore the Buddha showed a path of introspection, of self observation. The path is also a path of purification. Because the problem originates in the mind, we must confront it at the mental level. We must undertake the practice of Bhavana – literally mental development or in common language Meditation”.

I hope these analytical observations by the learned scholars have given you a good insight into this important teaching, to motivate you to try out the practice.

Please see the next posts from # 51 for an explanation on how this practice can be done. May you have the necessary inspiration?

Post # 49– Sathara Sathipattana- The Four Foundations of Mindfulness- An Analysis - Part 1

 You would need to read Post # 48 in this blog, before reading this Post. 

The following extracts from the work of the Dhamma Scholars who were quoted before, give a deep analysis of the Sathara Sathipattana Sutta, with focus on its intent and the spiritual gains that can be had from this Sutta practice. It is hoped that the reader will get a good understanding of what the sutta is meant to provide and thereby the right motivation to engage in the practice.

The Buddha has recommended the practice of Satipaììhãna to newcomers and beginners, and also included advanced practitioners and Arahants among the cultivators of satipaììhãna.  For the beginner embarking on satipaììhãna practice, the discourses stipulate a basis in ethical conduct and the presence of a “straight” view as necessary foundations.

The object of Vipassana practice based on Satipaììhãna, is to learn to pay attention. Vipassana is a form of mental training that will teach you to experience the world in an entirely new way. It is a process of self discovery, a participatory investigation in which you observe your own experiences while participating in them, and as they occur. It is attentive listening, total seeing and careful testing. We learn to smell acutely, to touch fully and really pay attention to what we feel. We learn to listen to our own thoughts without being caught up in them.  The practice must be approached with this attitude. The experience would be viewed with a focused and concentrated mind, disaggregating it to its components to see what they really are and thus understanding the true nature of the experience. 

Joseph Goldstein co-founder of the Insight Meditation Society USA- says that throughout this discourse, a particular formula follows each individual meditation practice. This satipaììhãna “refrain” completes each instruction by repeatedly emphasizing the important aspects of the practice.  According to this “refrain”, satipaììhãna contemplation covers internal and external phenomena, and is concerned with their arising and passing away. The “refrain” also points out that mindfulness should be established merely for the sake of developing bare knowledge and for achieving continuity of awareness. According to the same “refrain”, proper satipaììhãna contemplation takes place free from any dependence or clinging

A meditator on this practice, first gains the skills of being aware (sihiya), being mindful (sathiya) and being with clear comprehension ( sathi sammpajjanna) of the activities, feelings and thoughts that are unfolding in the present moment of the living experience.

Ven. Bhikku Bodhi in his talk on Sathipattana Sutta explains what Buddha has said. He says that Sihiya  is knowing what is taking place and making data available or accessible for clear comprehension. Sathi is remembering to be aware of the present or recollection of the present - a presence of mind with openness to what is happening in the present, to notice what is taking place. Sati Sampajana as full active knowing of what is taking place in the successive moments of experience, clear comprehension, deep discriminating understanding of what is taking place.

In the descriptions given by Ven Piyadassi in the book on the Seven Factors for Awakening, he refers to the discourse on the Foundations of Mindfulness and quotes- “where there is the delightful and the pleasurable, there this craving arises and takes root. When forms, sounds, smells, tastes, bodily contacts and ideas are delightful and pleasurable; there this craving arises and takes root. Craving when obstructed by some cause is transformed to frustration and wrath. From craving arises grief, from craving arises fear. To one who is free from craving, there is no grief, no fear”.

He also says that real happiness or rapture comes not through grasping or clinging to things animate or in-animate, but by giving up- nekkhamma. It is the detached attitude toward the world that brings about true happiness. The Satipaṭṭhāna Sutta, speaks of pleasant worldly feeling (sāmisa sukha) and pleasant unworldly feeling (nirāmisa sukha). Nirāmisa sukha is far superior to sāmisa sukha.

For the true understanding of the living being using insight meditation, the first level of dis-aggregation for observation, is the present moment experience of materiality and mentality, by separating body and mind as aggregates.  The Sathara Sathi Pattana meditation enables us to develop this subtle but quality awareness of present moment experience. 

Ven. Dr. Analayo Thero observes that in the starting and concluding section of the discourse - Satipaṭṭhāna Sutta , there is a passage which states that satipaììhãna constitutes the direct path to Nibbãna. The next section of the discourse offers a short definition of the most essential aspects of this direct path. The “definition” also specifies the mental qualities that are instrumental for satipaììhãna. That is one should be diligent (ãtãpî), clearly knowing (sampajãna), mindful (satima), and free from desires and discontent for the world (vineyya abhijjhã domanassa). After this “definition”, the discourse describes the four satipaììhãnas of body, feelings, mind, and dhammas in detail. The range of the first satipaììhãna, contemplation of the body, proceeds from mindfulness of breathing, postures, and activities, via analyses of the body into its anatomical parts and elements, to contemplating a corpse in decay. The next two satipaììhãnas are concerned with contemplating feelings and mind. The fourth satipaììhãna lists five types of dhammas for contemplation: the mental hindrances, the aggregates, the sense-spheres, the awakening factors, and the four noble truths.

Then in an analysis of the Sutta he says that on closer inspection, the sequence of the contemplations listed in the Satipaììhãna Sutta reveals a progressive pattern. Contemplation of the body progresses from the rudimentary experience of bodily postures and activities to contemplating the body’s anatomy. The increased sensitivity developed in this way forms the basis for contemplation of feelings, a shift of awareness from the immediately accessible physical aspects of experience, to feelings as more refined and subtle objects of awareness.

Contemplation of feeling divides feelings not only according to their effective quality into pleasant, unpleasant, and neutral types, but also distinguishes these according to their origination from the respective sense faculties of eye, ear etc.. The latter part of contemplation of feelings thus introduces an ethical distinction of feelings, which serves as a stepping-stone for directing awareness to the ethical distinction between wholesome and unwholesome states of mind, mentioned at the start of the next satipaììhãna, contemplation of the mind.

 Contemplation of the mind proceeds from the presence or absence of four unwholesome states of mind (lust, anger, delusion, and distraction), to contemplating the presence or absence of four higher states of mind. The concern with higher states of mind in the latter part of the contemplation of the mind naturally lends itself to a detailed investigation of those factors which particularly obstruct deeper levels of concentration. These are the hindrances, the first object of contemplation of dhammas.

Contemplation of dhammas, after covering the hindrances to meditation practice, progresses to two analyses of subjective experience: the five aggregates and the six sense-spheres. These analyses are followed by the awakening factors. The culmination of satipaììhãna practice is reached with the contemplation of the four noble truths, full understanding of which coincides with realization.

Considered in this way, the sequence of the satipaììhãna contemplations leads progressively from grosser to more subtle levels. This linear progression is not without practical relevance, since the body contemplations recommend themselves as a foundational exercise for building up a basis of sati. The final contemplation of the four noble truths covers the experience of Nibbãna (the third noble truth concerning the cessation of dukkha) and thus corresponds to the culmination of any successful implementation of satipaììhãna.

Not only do the four satipaììhãnas support each other, but they could even be integrated within a single meditation practice. This is documented in the Ãnãpãnasati Sutta, which describes how mindfulness of breathing can be developed in such a way that it encompasses all four satipaììhãnas.  Thus any single meditation practice from the satipaììhãna scheme is capable of leading to deep insight, especially if developed according to the key instructions given in the “definition” and “refrain” of the discourse. Nevertheless, an attempt to cover all four satipaììhãnas in one’s practice does more justice to the distinct character of the various meditations described in the Sutta and thereby ensures speedy progress and a balanced and comprehensive development.

Please see Post # 50 next, for further elaborations on Sathara Sathipattana Analysis

Post # 48– Sathara Sathipattana- The Four Foundations of Mindfulness or the Four Frames of Reference for Mindfulness

Are you visiting this Blog for the first time? It would be good if you could visit the 1^st Post to know about this Blog and then read the others in sequence.  

I will now continue to elaborate on the respective sets in the seven sets that constitute the 37 factors that  support  awakening.  Accordingly this post will relate to the Four Frames of Reference for Mindfulness.

By deciding  to Post this topic in this Blog, I feel that I should also strive to climax our Buddhist practices by looking at how this important teaching by the Buddha can be included in our regular routine. The extracts from connected discourses presented here are aimed at creating the right motivation to engage in this practice. May you therefore get the right inspiration?

This topic was also referred to or discussed in Posts # 3, Post # 18, Post # 22, Post # 23, Post # 25, Post # 28, Post # 29 and Post # 30 as part of the effective Buddhist practices in daily life. When we discussed the practice of developing the Noble Eightfold Path in Posts # 18, we found that the factor right mindfulness is developed by engaging in the Sathra Sathipattana Meditation.

Buddha has said in the Aṅguttara Nikāya - “Monks, I know not of any other single thing of such power to cause the arising of good thoughts if not yet arisen, or to cause the waning of evil thoughts if already arisen, as heedfulness. In him who is heedful, good thoughts not yet arisen do arise, and evil thoughts, if arisen, do wane. The man who delights in mindfulness and regards heedlessness with dread is not liable to fall away. He is in the vicinity of Nibbāna.”

Ven. Piyadassi Thero, in the book titled ‘The Seven Factors of Enlightenment' describes Sati, or mindfulness, as the instrument most efficacious in self-mastery and whosoever practices it has found the path to deliverance. It is fourfold. They are mindfulness consisting in contemplation of the body (kāyā-nu-passanā); of feelings (vedanā-nu-passanā);  of mind (cittā-nu-passanā); and of mental objects or mind contents (dhammā-nu-passanā). The man lacking in this all-important quality of mindfulness cannot achieve anything worthwhile. The Buddha’s final admonition to his disciples on his death bed was this: “Transient are all component things. Work out your deliverance with heedfulness!”

Man cannot be heedful unless he is fully aware of his actions, whether they are mental, verbal or physical, at every moment of his waking life. Only when a man is fully awake to and mindful of his activities can he distinguish good from bad and right from wrong. It is in the light of mindfulness he will see the beauty or the ugliness of his deeds. The word appamāda throughout the Tipiṭaka is used to denote sati, mindfulness.  Pamāda is defined as absence of mindfulness.

Ven.Dhammajiva Thero in his talks at the meditation retreats says that -“if we recount how many thoughts our mind experiences with or without any intention, we will realize that more than 90% of thoughts are stray, unintended and unrelated to any substantial mind related process. These are unintentional or uninvited thoughts, yet they give us pain of mind and other emotional upheavals. The untrained mind suffers a great deal due to these. Therefore cultivating a balanced mind is essential so that we can face these and to know these formations as and when they appear".

We discussed the mind process in Post # 3, We saw that the external stimuli by way of sights, sounds, smells etc. when they reach our sense doors, the mind  perceives them as external stimuli. With that, contact (passa) arises in the particular sense door. With the contact, a feeling or emotion arises in the mind. Our past experiences (sankara) then comes forth to condition this emotion. This emotion is thus experienced as pleasant, unpleasant or neutral. Our natural tendency is to give vent to this emotion by an action through thought, word or deed. This action gets impressed in our mind as a new life experience. When this emotion is conditioned by  unwholesome roots ( akusala mulas), the action to fulfill this emotion gives rise to an unwholesome sankara (a formation that arose due to those causes and conditions). Such unwholesome sankaras go to fashion the Bawa (the determining cause that gives rise to re-becoming), which is inclined more towards defilements. Such a bawa results in a rebirth in the four unhappy realms. Understanding the mind process this way we are driven to prevent the rebirth in an unhappy realm by preventing the formation of unwholesome sankaras. We saw in an earlier post, that it is possible to intervene to control our reactions, which go to form our life experiences.  The skills developed by this meditation practice, will be used first to exercise Yoniso Manasikara (acting mindfully and wisely with clear comprehension according to Dhamma) to intervene as necessary in the present moment. Thus the mind is then able to control the bhawa forming sankaras. As our objective is to limit the samsaric process, we have to control the bhawa forming sankaras altogether eventually. This is Samma Sathi in practice.

Systematic reflection (yoniso manasikāra) comes naturally through right mindfulness, and it urges one to discriminate, to reason and investigate. Shallow thinking, unsystematic reflection (ayoniso manasikāra), makes men muddle-headed, and then they fail to investigate the nature of things. Such people cannot see cause and effect, seed and fruit, the rise and fall of compounded things.

Ven. Thalalle’ Chandrakeerthi Thero referring to the Sathi Pattanna Sutta says that, this form of meditation is only found in Buddha’s teaching and therefore is a domain found by the Buddhu Piya    (Buddha the spiritual father). He emphasizes the  great importance of following this teaching, by quoting a popular saying which goes as-   Piyagen gocharavu buhumiyehi  hasiremen-  dwelling in the domain found for you  by the father,  you will be  safe from the enemy kilesa mara. That is you will be safe from the detrimental influences arising from defilements.

Ven. Bhikku Bodhi in his talk on Sathipattana Sutta as given in the majjima nikaya - middle length discourses of the Buddha- says that there is also a counterpart to this Sutta, in the Diga Nikaya- the long discourses- called the Maha Sathipattana Sutta.  The difference is that the latter has an extended description on the Four Noble Truths.  Bhikku Bodhi’s explanation includes an opening statement by the Buddha in the Sutta, which can be understood, he says as –“this is the ‘one way’ path to the desired destination. That is for the purification of beings, to overcoming sorrow and lamentation, for the disappearance of pain, grief and dejection and for the attainment of super mundane path – the true way for the realization of Nibbana”.

He also explains that- “this is the faculty of mindfulness, the capacity for attending to the content of our experience as it becomes manifest in the immediate present”. What the Buddha shows in the Sutta is the tremendous, but generally hidden, power inherent in this simple mental function, a power that can unfold all the mind's potentials culminating in final deliverance from suffering?

Ven. Wariyapola Vissudhi Thero, in a Dhamma talk, introduces the Sathara Sathipattana, as the meditation that directs the mind and reflects on the five aggregates of clinging, that represent a living being, in an insightful analysis enabling to see their impermanence, unsatisfactory nature and non-self   nature, for the realization of Nibbana. 

Joseph Goldstein co-founder of the Insight Meditation Society- Boston USA- says that in the Sathi Pattana Sutta- the quality of mind that is referred to has tremendous transforming power in our lives. Buddha opens the discourse by the words –“This is the direct path for the purification of beings, for the surmounting of sorrow, for the disappearance of pain and grief, for the attainment of the true way for the realization of Nibbana or awakening - namely the four foundations of mindfulness”. He says that “Given the magnitude and importance of this declaration, that this is the direct path for liberation, you can understand the value that Buddha placed on this meditation”.

Ven. Henepola Gunaratana Thero, in his book on ‘Mindfulness in Plain English’, says that –“Theravada Buddhism presents us with an effective system for exploring the deeper levels of the mind, down to the very root of consciousness itself. Vipassana is a form of mental training that will teach you to experience the world in an entirely new way. You will learn for the first time what is truly happening to you, around you and within you. It is a process of self discovery, a participatory investigation in which you observe your own experiences while participating in them, and as they occur. The practice must be approached with this attitude

I hope this attempt of mine, at collecting and presenting the above material has given you sufficient food for thought and motivation to further study the subject of Sathara Sathi Pattana as taught in Buddha Dhamma.

As I need to limit the content of each post to make them small enough for quick reading by the  busy householder, I will end these introductory  entries on Sathara Sattipattana  at this point. Please await the next Posts #s 49 and 50, for an analysis of the Sathara Sattipattana.

The Posts that follow will contain explanations by these learned scholars on how this meditation is practiced.