Satipa¿¿hÆna-The Only Way

Part II

            Yesterday we delivered the first part of our lecture on Satipa¥¥hæna. To day we will continue with the second part. Regarding the contemplation of Feelings the Blessed one has said.

            Sukhaµ væ vedanæm vedayamæ no sukhaµ vedanæm vedayamøti pæjanæti, dukkhaµ væ vedanæm adukkhaµ asukhaµ væ vedanæm vedayama noadukkhaµ asukkhaµ vedanæm vedayamøti pæjanæti.

            “(A monk) When feeling a pleasant feeling is aware I feel a pleasant feeling or when feeling a painful feeling; or when the feeling is neither pleasant nor painful is aware I am feeling a natural feeling”.

            If sensation of tiredness or pain occur in the body while noting the rising and falling (of the abdomen), you should concentrate on this and note “feeling tired” “feeling pain”. If the feeling disappeared as you note, you can go back to noting the rising and falling. If the unpleasant sensation increases, you should try to bear them as much as you can. The Myanmar saying “Endurance leads to nibbæna’ is a good one to remember when you note the sharp pains. If you bear the pain and go on noting it, the pain often disappears. If it so disappears, you go on with the noting of rising and falling and your insight will make great progress If, however, the pain persists and proves almost unbearable. You may change your posture. But when you change, do slowly and note every move very carefully. This is how one meditates on unpleasant feelings of the body.”

            As you are noting, unpleasant thoughts, too, may come up in your mind. You may feel miserable or “disheartened ” They will very soon pass away as you note on. Then, go back to noting the rising and falling. If a pleasant feeling arises in the body, you note “peasant pleasant” If happiness or joy arises in the mind, you just note “happy, joy” Such happy moods of the mind come to you in torrents when you gain Udayabbaya-ñæ¼a, the knowledge of arising and passing away. You will also experience great joy or rapture (Pøti). This, too, you will have to note “rapture” “rapture”.

            The neutral feeling (Upekkhæ), which is neither painful nor pleasant often happens in the mind or in the body. But as a sensation it is hard to discern. Only when concentration is especially strong, will this neither painful nor pleasant neutral feeling come to prominence after the disappearance of pain and before the appearance of pleasure, or after the disappearance of pleasure and before the appearance of pain. You should note this natural feeling, too. It is when the knowledge of the arising and passing away is well developed and the knowledge of Passing Away is gained that the natural felling becomes apparent. More so when the knowledge of Indifference of formations’ (Sa³khærupekkha-ñæ¼a) is achieved. In that case you must note this upekkhæ, the natural feeling.

            When your concentration is very strong and while you note “tired” “hot” “pain”, you will find these sensation breaking up into pieces. To ordinary people the tiredness, the hotness and the pain seem to last very long but to the mindful meditator they are just chips, small pieces, fragments, and they do not cause much pain. He feels at ease. If he goes on meditating, even violent pains can be got rid of. So it is said “Samudaya dhammænupassi væ ... vaya dhammænupassi væ ...samudaya-vaya-dhammænupassi væ vedanæsu viharati. “He abides contemplating either the arising or passing away of things in feelings or the arising and passing away of things in feelings.”

            While thus contemplating the arising and passing away of feelings, one can reach the Ariyan Path Fruition and become a Sotæpanna [or such a one]. And that is Vedanænupassanæ Satipa¥¥hæna, Establishing Mindfulness through Contemplation of Feelings.

Contemplation of Mind

            Regarding Cittænupassanæ, contemplation of mind, it is said; “Sarægaµ væ cittaµ vitaragaµ cittaµ ti pæjanæti, vitaragaµ cittaµ ti pæjanæti- (a monk) is aware of a passionate mind as a “passionate mind”, of a dispassionate minds as “dispassionate mind” and so on for the sixteen types of mind.

            So, if, while you are noting the rising and falling of the abdomen, a passionate mind arises, you must note “passionate mind”. As you so note, the passionate mind disappears. Then a dispassionate mind shows up. Note it as “dispassionate mind”. In the like manner, if an angry mind arises, note “angry mind”. When the angry mind disappears, note the angry mind as well. If there comes up a deluded mind with such wrong thoughts, as “I am permanent”, “I am happy”, “I is I ”, note it as “delusion”. Similarly, if a wandering mind appears, note as such. If a lazy mind appears, “lazy”. You note whatever mind that appears and are aware of it. When concentration is strong, whenever you note, you will find them arising and passing away, never stopping for a moment. So, “Samudaya dhammænupassi væ cittasamim viharati-he abide contemplating either the arising or the passing away of things in mind. While thus meditating on the arising and passing away of mind, you can reach the Ariyan Path and Fruition and become s Sotapaññæ [or such a one]. And that is how one develops Contemplation of Mind.”

Contemplation of Dhammas

            Now we will come briefly to Dhammænupassanæ, contemplation of dhamma. The blessed One has taught Dhammænupassanæ in five parts. The first is the contemplation of nøvara¼as. Nøvara¼a means “hindrance”. What do they hinder? They hinder one from developing concentration, or from developing insight. There are six of them, 1. Kæmacchanda-sensual desire, 2. Vyæpæda-anger 3. Thina-middha. Torpor and sloth. 4. Uddhacca-flurry, 5. Kukkucca-worry, and 6. Vicikicchæ-Doubt. In the Pæ¹i text Uddhacca and Kukkucca are counted as one, so, there are five only. If you separate. Thina and Middha, there will be seven nøvara¼as in all.

            If, while you are noting rising and falling of the abdomen, sensual desire arises, you must note as sensual “pleasure” “desire” and so forth. That you should so note is pointed out in the text; “santaµ væ ajjhattaµ kæmacchandam’atthi me ajjhattaµ kæmacchando ti pæjanæti “a bhikku who has existing in himself a sensual desire is aware ” “There is in me a sensual desire as one thus notes, the sensual desire disappears.” This appearance of desire, too, should be noted. Sensual desire arises as a result of ignorance, because one has failed to note the first thought. One must understand that this ignorance of the real nature of things gives rise to it. As he meditates and understands the truth, sensual desire causes to arise. This fact, too, should be understood. Once he reaches the Path of Arahatship, he has completely done away with such desires. You must understand that an Arahat is free from such desires. Thus one should know concerning sensual desire.

            In this same way, when anger arises, one notes and is aware “I am angry”. When one feels dull and lazy, note “I feel dull”, “I feel lazy”. When one gets flurried, note “I am getting flurried”. When he feels worried because he has done or said something wrong, he must note “I am worried”. If he harbors doubt about the Buddha or Dhamma, note and be aware of the doubt. One often mistakes doubts for ideas. If a yogø keeps on noting whatever arise in him, the nøvara¼as are done away with. They come about as a result of ignorance. Once he fully aware of them, they ceases to arise. The Ariyan Path puts an end to them once and for all. While meditating, one understands arising and passing away of the Nøvara¼a he is noting. This understanding will lead him to the Ariyan Path and its Fruition. This, in brief, is the contemplation of Hindrances.

Contemplation of the Aggregates

            As you meditate on matter saying “walking”, “standing”, “sitting”, “rising”, “falling”, you know for yourself, “This is matter,” that which knows not. It arises thus and passes away thus. When you note “pain” “good” “happy” and so on you know for yourself, “this is vedanæ, pleasant or unpleasant feeling. It arises thus and passes away thus”. When you note “Striving” “acting” “speaking” you know for yourself, “These are activities, Sa³khæras. They arise thus and they pass away thus”. When you note “thinking”, “conscious,” you know for yourself. “This is citta, mind consciousness. It arises thus and passes away thus.” While you meditate in this way on the arising and passing away of rþpa, vedanæ and so on, you can reach the Ariyan Path and Fruition and become a Sotæpanna and so forth, (This, in brief, is, although people may not know the Pæ¹i technical terms rþpa, vedanæ, saññæ, sa³khæræ, viñña¼a, if they know matter or what-know-not, feeling, perception, activities, consciousness, that will do.)

Contemplation of Sense Bases

            One who, while seeing, notes “seeing” “seeing” has his concentration strengthened and comes to know not only the visible object but also the seeing, as well as the eye, which is the organ of seeing. Of the three, the eye is called Cakkhæyatana, eye organ, eye from which arises seeing consciousness. The visible object is called Rþpæyatana, form organ, from which arises seeing consciousness, The seeing is called Manæyatana, mind organ, from which the act of consciousness (That is Phasa, vedanæ and so on). Failure to note what you see, or, even if you note it, to understand the arising and passing, the impermanence and so on, makes arise Samyojanas or fetters such as pleasure in the visible objects. You must know the rising of the fetters, too. If the fetters passes away as a result of your noting it, you must know it, too. Once you reach Ariyan Path, these fetters cease to arise and this, too, you must know, this is how you meditate and understand with regard to seeing.

            In the same way, one who, while hearing, notes “hearing” “hearing” understands the form ear and the form audible sound. One who, while smelling, notes “smelling” “smelling” understands the form nose and the form odour. One who, while tasting food, notes “tasting” “tasting” understands the form tongue and the form taste. One, who, while touching, notes “touching” “touching” and so on, understands the form body and the form tangible object. (Meditation on walking, standing, sitting, and rising and such like belong to this contemplation of touch. That is why we say “touching” and so on) One who notes “thinking” “thinking” while he is thinking, understands the form that is the base of consciousness and Dhammæyatana or mental states and the consciousness or manæyatana. If you do not know them as they are, because you have failed to note them, fetters like sensual desire arise in the æyatanas. This arising too, must be noted. If on your timely noting, they pass away, note this, too. When on your reaching the Ariyan Path these fetters cease to arise altogether, you must know it, too.

            By noting “seeing” “hearing” and so on, and understanding the real nature of eye, visible object, seeing and so on, you can be on the Ariyan Path and become a Sotæpanna or such a one. (This in brief, is Contemplation of Sense and -Bases. Here, samyojanas of fetters are kilesas or lower natures which, like ropes that bind oxen, bind up to be born again and again in Samsæra. The Round of Rebirth. They are 1. Kæmaræga-sensual passion. 2. Patigha-anger, 3. Mæna-pride 4. Di¥¥hi-wrong views, Views that mistake mind and matter for self and so on. 5. vicikicchæ-doubt, 6. Sølabbataparamasa-the delusion that mere rule and ritual other than the Nobel Eight fold Path will save one from Samsæra. 7. Bhava-ræga, craving for existence. 8. Issæ-Jealousy. 9. Macchariya-ava rice, 10. Avijjæ-ignorance, suffering and not self as permanence, happiness and self. Of these da¥¥hi, vicikicchæ sølabbataparamasa issa, and macchariya are got rid of by Sotæpattimagga, kæma-ræga and avijjæ by Arahatta magga.)

Contemplation of Factors of Wisdom

            Bojjha³ga means the factors of wisdom, by means of which one knows Nibbæna. They are seven in number; Sati-mindfulness, Dhamma-vicaya, investigation of the Dhamma, Viriya-energy, Pøti-joy or rupture, Passaddhi-repose, Sammædhi-concentration and Upekkha-equanimity. It is said that if there arises Mindfulness or any of these in one, one is aware of it. If such be absent, ‘one is aware of it, too. Factors of Wisdom do not come up to the beginner in meditation. They come only to one who has attained the Knowledge of arising, and passing away, Uddhabaya-ña¼a, and so on. You go on meditating on matter and mental qualities that keep coming up, in the manner we have talked about in the part on Kæyænupassanæ, noting “walking”, “standing”, “sitting”, “bending”,  “stretching”, “rising”, “falling”, “tired”, “hot” and so on and so forth. You attained the Knowledge of arising and passing away when you very quickly and markedly understand the arising and passing away of things. Then every time you note the arising and passing away you are mindful of it. And when you are mindful, you are aware it is Mindfulness. When your concentration slackens and you are not mindful, you are aware there is no mindfulness. Similarly, when there arises the Investigation of Næma Rþpa, dhamma you are aware it has arisen. When it is absent, you are aware of its absence. Being thus aware, your concentration gets especially stronger, and you go on with your awareness of the arising and passing away of these things, awareness, knowledge, effort, and so on arrives at the Ariyan Path and Fruition and become a sotapaññæ or such a one.

            (This, in brief, is Contemplation of the Factors of Wisdom.)

Contemplation of the Truth

            Regarding the contemplation of the Truths the Exalted one has taught “Idaµ dukkhaµ ti yathæbhþtaµ pajænæti, ayaµ dukkha-samudayo ti yathæbhþtaµ pæjanæti, ayaµ dukkha-niroda ti yathæbhþtaµ pajænæ ti, ayaµ dukkha-nirodo gaminipa¥ipadæ ti yathæbhþtaµ pæjanæti,” (He comprehends, as it really is, “this is suffering”. He comprehends as it really is, “this is the cause of the arising of Suffering”. He comprehends as it really is, “this is the Cessation of Suffering. He is aware, as it really is ”, “this is the path leading to the cessation of Suffering”)

            The material and mental qualities taking place in the body of beings is in reality Sufferings. Why? Because they are the seats of sufferings like physical pain, mental pain, old age, death and so on. Because they are impermanent and death can come any moment. Bodily sufferings like pain and aches come about because there is a physical body and a consciousness. Without a physical body physical pain is quite impossible. Though there is a physical body, If there is no consciousness, pain or suffering is impossible. Why? If a log or a stone or a lump of clay is beaten with a stick struck with a knife, or put fire to, it will suffer no pain because it lacks consciousness. So physical body without consciousness is no cause for physical pain. But beings have got both material form and consciousness. So all manners of physical sufferings arise in them and all manners of mental sufferings arise in them. So these rþpa and næma in being are sufferings.

            Besides, every time we are reborn, we undergo the suffering of old age. The suffering of death and so on, because we have got these rþpa and næmas which are subject to decay and dissolution. So these rþpas and næmas are real sufferings and they will not last a second. No, not a tenth of a second or a hundredth. They pass away very rapidly. If no new rþpas and næmas arise when they pass away, there comes the moment to die. How frightening it is to have to depend for one’s bodily support on these rþpas and næmas which can bring death so suddenly? That is why they are sufferings.

            But those who do not meditate on the arising rþpas and næmas do not understand how soon they pass away and so are not alarmed. Even those who meditate, if they haven’t yet realized the fleeting nature of things, will not be afraid. Only the meditator who keeps on meditating without a let-up in walking, standing and so on, the aching, paining and so on, the thinking, imagining and so on will have his Sammædhi strengthened, will realize the fleeting nature of things as he notes, will understand that death can come any moment, only he will be alarmed. What is the seat of pain, misery, old age, death is differing indeed. This he knows for himself and this kind of knowledge is what the Buddha meant when he said; “I dam dukkhaµ ti yathæbhþtaµ pæjanæti-comprehends this is suffering as it really is”.

            Once you comprehended suffering as it really is, your attachment to these materials forms and mental qualities is eliminated. This is comprehending by eliminating the craving, which is the true cause of suffering. Every time you eliminate the craving, you achieve momentary cessation of suffering. By developing insight path, you achieve knowledge of truth of the path. This is how you understand the four truths every time you meditate on suffering. As you meditate and your insight is perfected, you realize Nibbæna. This is knowing the truth of the Cessation of suffering by the knowledge of right path. By such knowing the realization of the truth of suffering is accomplished, the realization of the truth of cause of suffering too is accomplished by elimination and the development of the right path too is accomplished. When you realize the Four Noble Truths by meditation, you become at least a Sotæpanna and are saved from Apæya states forever. (This is contemplation of the Truth is brief.)

Fruit of Satipa¿¿hÆna

            The Blessed One has said as regards the fruits one will get from development of Satipa¥¥hæna.

            “You hi koci bhikkhave imecattæro satipa¥¥hæne evaµ bhaveyya, satta vassani satta masani sattahaµ, tassa dvinnaµ phalanaµ annataraµ phalaµ patikankhaµ, di¥¥he væ dhainme anna sati væ upadisese anægæmita”

            (Whosever, monks, shall practise these four ways of establishing Mindfulness for seven years, nay, even for seven months seven days, shall win one of two fruits; either in this very life he shall win the highest Knowledge, or if there be still some attachment remaining, he shall win the state of Non returner.)

            If you cannot become a non-returner as stated above, you can certainly become a Sotæpanna. Many have now realized the path, Fruition and Nibbæna after one or two months of meditating on bodily movements like the abdomen rising and falling, mental states, feelings, or sense organs like seeing and hearing. So, by meditating in this Satipa¥¥hana Way to the best of your ability, may you be able to attain he path and fruition and realize Nibbæna very soon.

Sædhu!    Sædhu!     Sædhu!