Part 1 The Blessed One Has Taught Us Ekæyano ayaµ bhikkhave maggo sattænaµ visuddhiyæ sokaparidevænaµ samatikkamæya dukkhadomænassænaµ a¥¥ha³gamæya ñæyassaadhigamæya nibbænassa sacchi-kiriyæya, yadidaµ cattæro satipa¥¥ahænæ. This is the only way, monks, that leads to the purification of beings, to the passing beyond sorrow and lamentation, to the cessation of suffering and miseries, to the attainment of the Right Path, and to the realization of Nibbæna; thus; The Four Ways of establishing Mindfulness. Because there are in them kilesas (moral impurities) like greed and hate, beings do such evils as killing, causing injury, stealing, robbing, and lying. As a result of these evils, they suffer in four states of apæya (lower world). Even if, as a result of some good deed, they are born in the world of men, they suffer such miseries as untimely death, illness and poverty. These impurities cause them to be born again and again and thus to undergo suffering like old age, disease, and death. If one wishes to be free from these sufferings, one must strive to cleanse oneself of these impurities. To clean oneself from moral impurities there is but one way; the way of satipa¥¥hæ¼a, in which one contemplates what is going on in one’s mind and body. If one desires to get rid of the moral impurities like greed and hate, one has to follow this only way of satipa¥¥hæ¼a. “Ekæyana” means “The Only way”-there is no other way, no alternative. If you walk straight on along the only road, you will not go astray, as there is no by road; You are sure to reach your destination. In the same way, as Satipa¥¥hæ¼a is the only way and there is no other, if you go on your training yourself in Satipa¥¥hæ¼a, you will ultimately attain Arhatship, the noble state of being cleansed once and for all from all impurities, all Kilesas. That is why the Buddha taught us to follow this road of Satipa¥¥hæ¼a for the doing away of all Kilesas. All the former Buddhas, Pacceka-Buddhas (“Silent Buddhas”), and Arahanttas practised this Satipa¥¥hæna Way, were purified and had reached Nibbæna, where all sufferings end. In future too, all the Great Ones will follow this Satipa¥¥hæna Way and reach Nibbæna. In the present world cycle also, the Buddha Gotama and his disciples cleansed themselves of defilements and reached Nibbæna by following this Satipa¥¥hæna Way. This fact was pointed out by Sahampati Brahmæ god to the Buddha who agreed to it and preached it to us. People grieve and bemoan for the loss of their husbands, wives, children, parents, those near and dear to them. They grieve also for the loss of their wealth. They grieve when they are suffering from some kind of disease. Of course, these are dreadful things. How peaceful it would be if there were no such things! Therefore, people should strive to put an end to all these miseries. But they cannot get away from them by just praying to whatever gods there be. Only by training this way of Satipa¥¥hæna can they put and end to all sufferings. During the time of the Buddha, there was a young woman called Pa¥æcæræ, who lost her husband her two sons, her parents, and her brother, all those near and dear to her. She was so overwhelmed with grief that she was driven to madness. One day she came to where the Blessed One was preaching, heard the Lord’s Dhamma, took up the Satipa¥¥hæna meditation and them all her sorrows and lamentation came to an end and she gained peace of mind forever. To day, too, there have been people who have lost sons, husbands, daughters, wives and parents and are also stricken with grief that they cannot eat and sleep. They come to us, and after taking up Satipa¥¥hæna meditation under our guidance, are relieved of their sorrows in a matter of four, five or ten days. The number of such people is now over a thousand. The practice of Satipa¥¥hæna will lead one to the cessation of sorrows and lamentations not only in this existence but in the existences to come as well. So if you want to put an end to these sorrows and lamentations, you have to take up this way of Satipa¥¥hæna meditation. Further more, beings in the world are suffering because there exist bodily and mental sufferings. If these bodily and mental sufferings could be removed, they would be able to live in comfort and happiness. Bodily sufferings are those aches and pains in the body, which are caused by diseases, by other people, by climatic condition such as extreme heat or cold, by accidents such as tripping over, being pierced with a thorn, falling of, falling down, and so on. Mental sufferings are distress, sorrow, and such like, which are caused by loss of dear ones, loss of wealth, meeting danger or desires unfulfilled. No one can save beings from these bodily and mental sufferings. Only the practice of Satipa¥¥hæna meditation can bring about a cessation of these ills. There are cases of people who have had worries over their business failures but who find peace of mind by practising Satipa¥¥hæna meditation. In some cases, people who are suffering from incurable diseases are cured of their bodily pains by practising Satipa¥¥hæna meditation. How ever, to do away with bodily and mental sufferings once and for all will be possible only when one has perfected oneself in Satipa¥¥hæna practice and reached the path and Fruition of Arahatship. Only the Arahat after Parinibbæna (passing away) leaves behind all sufferings, both bodily and mental, for all time. That is why we must follow this Way of Satipa¥¥hæna in order to put an end to all sufferings and enjoy eternal peace. Beings keep on being reborn and suffering old age, disease and death because there are in them, moral impurities (kilesas) like greed and hate. These kilesas which constitute the cause of suffering can be eliminated only by the Ariyan Path. And the Ariyan Path can be reached only through the practice of Satipa¥¥hæna. Moreover Nibbæna, the end of all sufferings, can be attained only by this way of Satipa¥¥hæna. So, to reach the Ariyan Path which put an end to all Kilesas to attain Nibbæna which means the ceasing of all sufferings, we will have to walk along the Way of Satipa¥¥hæna. The way of Satipa¥¥hæna consists of four parts- (1) Kæyænupassanæ
Satipa¥¥hæna Of the four, Kæyænupassanæ Satipa¥¥hæna is contemplation of the physical aggregate called “body” (Kæya) there are fourteen way of contemplating the body. The first is Ænæpænasati meditation. “Ænæpæna” means breath inhaled and exhaled. Every time air is breathed in and out through the nostrils, one makes note of the inbreathing and out breathing. By so noting, Jhænic concentration is developed and from this Jhæna one cultivates insight into the impermanent nature of mental and physical phenomena. It is explained thus in the commentaries. The second is contemplation of walking, standing and such like. We will come to this in detail later. The third is contemplating with four comprehensions. We will come to this later too. The fourth is contemplating of the thirty two parts of the body such as hair of the head hairs of the body, nails, teeth, skin and so on. When jhænic concentration is developed by contemplating these, insight can be brought about from it. The fifth is developing insight by contemplating four elements. Again, we will come to this later. The remaining nine (from the sixth to fourteenth) contemplations are comparing one’s body with a dead body to arouse loathsomeness. Now, we will come to the second of the fourteen contemplations of the body (Kæyænupassanæ). “Gacchanto væ gacchæmøti pajænæti” A bhikkhu when he is walking comprehends “I am walking”. By this we are taught to note and understand what really is happening whenever a bodily movement takes place. So, when you walk, you must concentrate on the bodily movement involved in the walking and note “walking, walking”. Though it should be taught fully as “I am walking” “I am standing” and so on, to quicken the noting are teaching our disciples to note “walking” “standing” and so on. You note every step from the lifting of the foot to putting it down. Or, you must note “right step, left step” when walking fast. Or lifting, pushing forward, dropping. When you stop walking and stand still, you concentrate on the body that is there standing erect and note unremittingly; “standing standing” When you sit-down you concentrate on the manner the body slumps down and note “sitting, sitting”. When you have sat, you may change the positions of your arms, legs or body. Note every change then. If there is no change and you are just sitting there quietly, concentrate on the body sitting stiff and note “sitting, sitting” Your effort may slacken if you are noting only one thing, like sitting. In that case you can combine it with some other things, say, touching with something. You must note “sitting, touching”. Better still, as you are sitting, the rising and falling of the abdomen is something very plainly felt. Concentrate on this rising and falling and note “rising,” “falling.” This amounts to contemplating a bodily movement in the abdomen. Any form of bodily movement should be noted as it has been said; “Yathæ yathæ væ pan’assa kæyo panøhito hoti tathætathæ naµ pajænæti, (Whatever the posture of the body is, he is aware of it.)” This teaching shows that we should note every bodily movement-moving of the limbs, closing and opening of the eyes, moving of the abdomen and so on, and try to perceive it as it really is. That is why we instruct our disciples to begin with noting of the rising and falling of the abdomen, which is plain to all. Those who noted as instructed and gained insight are now more than a hundred thousand. When you lie down, you have to do so, noting every bodily movement involved. While so lying down you can gain supramundane knowledge. This was what led the Venerable Ænandæ to become an Arahat. One day, exactly three months and four days after the Buddha’s parinibbæna, the venerable ænandæ was trying to become an Arahat walking up and down since evening. As it is said that he was practising in “Cankama Walk”. He must have been noting right step, left step, rising, pushing forward, and dropping, in the manner we have just described above. The whole night he walked and meditated till dawn came near, yet he had not attained the Arahatship he longed for, Venerable Ænandæ Thought; “I have done my utmost. I don’t think I need to exert harder. Why haven’t I attained Wisdom yet the lord has encouraged me with the words, ‘Ænandæ, you have had sufficient pæramø, perfections. Strive on and you will soon be an Arahat.’ Surely these are words of truth. I have been walking the whole night, so, I must have overtaxed my strength and slackened my concentration. That is why I have made no progress. To balance energy and concentration, I will lie down and work.” So he entered his room and sat down on a couch. Then he lay down. While he was so lying down, he progressed, stage by stage, along the path of insight and higher wisdom and became an Arahat. That’s what we have been talking about noting while lying down and attaining Arahatship before circumstances, enlightenment can be very qui indeed! It is important to note whatever bodily movement there is. I have said enough on the second Kæyænupassanæ meditation. While so noting, you see for yourself and understanding arising and passing away of physical phenomena of your body. That’s what is said in the passage. Samudayadhammænupassi væ kæyasmim viharati, vaya-dhammænupassi væ kæyasmim viharati (“He abides contemplating either the arising or the passing away of things in body or the arising and passing away of things in the body”). When you note, “walking”, the walking is rþpa, matter, non-sentient thing, and the noting is næma, consciousness, that which is sentient. Thus you distinguish between næma and rþpa. When you note the abdomen “rising” the rising is rþpa and the noting is næma. You distinguish between næma and rþpa. Then again, the desire to walk gives rise to the physical act of walking, the desire to stand gives rise to the physical act of standing, and so on and so forth. You make these distinctions and understand things as well as your pæramø (perfection acquired from birth) allows. When you understand these, you understand that there is only this arising and passing away, instant-by-instant, and nothing else. You become detached from them without any delusion that is a self, an atta. You no longer look upon things as permanent, suffering, not self. This is what is said in the scripture; “Anissito ca viharati” (The Bhikkhu abides detached or independent). Once perfection in such knowledge of impermanence and so on you realise Nibbæna and attain the Ariyan Path and its Fruition of Arahatta, you become an Arahat. Once an Arahat you are free from all sufferings after your parinibbæna (passing away). The least thing for your atta it is the Path and Fruition of Sotæpatti. Once a Sotæpanna, a stream winner, you will never be born again in the Apæya or lower state of existence. So, we must to attain at least Sotæpannaship. The Four sampajaññas (comprehensions) Now we will come to cultivating the four Sampajaññas (comprehensions). They are (1) Satthaka-Sampajañña When you are about to do something or say something, you have to consider. Whether it will be useful or not and do or speak only what is useful. Such kind of consideration is Satthakasampajañña. Even if it is useful, you must again consider. Whether it will be suitable or not, and do or speak only what is suitable. This is Sappaya-sampajañña. These two Sampajaññas may be used with profit in worldly matters as well. When meditating, you may wish to do so walking or sitting and come to the decision after considering which is useful and which suitable. Of course, when you are contemplating in earnest, you need not consider these things. You just go on with your noting. The third one, Gocara-Sampajañña, is, to the meditator, just noting without a let-up the physical and mental phenomena that keep on arising. As you go on meditating with Gocara-Sampajañña, your concentration becomes stronger and you see for yourself the incessant arising and passing away of things. You very clearly understand how impermanent, how miserable, how lacking a self, all psychophysical phenomena are. This understanding is Asammoha-Sampajañña. Asammoha-“with out delusion”. Sampajañña “Understanding or comprehension”. This kind of meditating and understanding explained in these words; “Abhikkante patikkante Sampajañña Kari hoti-“both in advancing and retreating, he acts mindfully.” We are told by this to note and know every step taken in advancing or retreating. This is noting right step, left step, lifting, pushing forward, and putting down, and so on and so forth, as we have earlier explained. Thus noting what should be noted is Gocaru-sampajañña. As you go on noting, your concentration becomes very strong and you distinguish between rþpa and Næma. You know the walking in Rþpa and the observing of it is Næma. You may not be able to say Pæ¹i words rþpa and Næma but if you know the difference between “what-is-to-be-cognized” and “what cognizes” that is enough. Then again you understand that the intention to walk gives rise to walking, walking gives rise to the noting of walking. You distinguish between the cause and effect. Again the intention to walk, the walking and the noting of it-all pass away in no time at all. You understand very clearly how they are impermanent. This understanding of things as they really are is Asammoha-Sampajañña. Alokite vilokite sampajañña-kari hoti-in looking forward or back ward, he acts mindfully. Whenever you look and see, you must note, “looking”, “seeing”. This is Gocara-sampajañña. As you note on, you realize how all the looking, seeing, noting pass away instantly. Thus understanding their impermanent nature and so forth is Asammoha-sampajañña. Ordinary people think what they see is lasting, and they think the same of their seeing. This is common illusion. When your concentration is strong, you early perceives for yourself, how the thing seen, and the seeing and noting pass away as instantly as flashes of lighting. Scientist from Europe and America has shown that there are thirty pictures a second being projected on the screen and 50 cycles a second in alternating current. But these rapid changes are not visible to the ordinary human eye; the meditator who has comes to the stage of Bha³ga-ñæ¼a (knowledge of passing away) perceives very clearly how the thing seen, the seeing and the noting pass away swiftly. The greater the perfection, the better you’re perceiving that they pass swiftly away. You understand very clearly how all are impermanent, how they all lack happiness, or refuge, how all are mere psychophysical phenomena without a self or an atta. This is Asammoha-sampajañña. Saminjite pasarite sampajañña-kani hoti-in bending or straightening, he acts mindfully. When you bend or straighten your arms and legs you must note, “bending” “straightening”. While noting thus you must bend or straighten very slowly. As you meditate thus you will find all acts of bending and straightening and passing away swiftly. You understand clearly how both the bending, straightening and the noting are Anicca, Dukkha, Anatta-impermanent, suffering and not self, this is Asammohasampajañña. Likewise in using the robes and bowl, you note and use them. In eating and drinking, you note and eat and drink. In answering the call of nature, you note and do so. You note in falling asleep, awakening, speaking, and so forth. These acts of noting and understanding impermanence and so on are Gocarasampajañña and Asammoha-sampajañña respectively. The Four Elements As you go on meditating in the way we have explained, you may come across what feel hard and rigid. Then you know it for Pathavødhætu, the earth element of solidity. When heat, warmth, or cold is manifest, you know it for Tejo-dhætu, the fire element or temperature. When tenseness, the stiffness, pushing or motion is manifest, you know it for Væyodhatu, Air element or motion. When fluidity or liquidity is manifest, you know it for Æpodhætu, the water element or cohesion. You clearly perceive that there are only these elements in this material body, there is no self or atta living there in. Again, as these four elements arise and pass away very rapidly you understand how they are Anicca, Dukkha, Anatta-impermanences, suffering, not self. When you know these things as they are and when that knowledge has matured you can realize the Nibbæna by Ariyan Path. You can now become a Sotæpanna, a stream winner, and so on. Sædhu! Sædhu! Sædhu!
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