The Sutta
The Sutta
The Only Way
The sutta begins:
Thus have I heard. On one occasion the Exalted One was living in the
Kuru country at a town of the Kurus called Kammàsadhamma.
There he addressed the bhikkhus thus: Bhikkhus.
They replied: Venerable Sir. The Exalted One said this:
Bhikkhus, this is the only way (ekàyana) for the purification of beings,
for the overcoming of sorrow and lamentation,
for the disappearance of pain and grief,
for the attainment of the true way and
for the realization of Nibbàna:
namely, the four foundations of mindfulness (satipaññhàna).
I refers to the Bhikkhu ânanda, a cousin of The Buddha. At the first Buddhist council, in the Sattapaõõi Cave at Ràjagaha, the Sutta Piñaka was recited by the Bhikkhu ânanda.
The only way means that it is not of the nature of a double way. Or, it is the only way because it has to be walked by oneself only, without a companion. One can be without a companion in two ways:
- (1) One is without a companion, because one has secluded oneself from society.
- (2) One is without a companion, because one has secluded oneself from craving, through tranquillity of mind.
This is called the only way also because it is the way of the Best One. Of all beings, the Exalted One is the best. Therefore, it is called the Exalted One's way. Although others also go along that way, it is The Buddha's way, because he discovered it. Accordingly it is said: The Exalted One is the discoverer of the undiscovered path, O Brahmin.
Accordingly The Buddha declared: Subhadda, the Noble Eightfold Path can be found only in this Dhamma-Vinaya. And further, the only way means: it goes to the only One. It goes only to Nibbàna. Although in the earlier stages, this method of meditation proceeds on different lines, in the later stages, it proceeds on only one line: to Nibbàna. That is why Brahmà Sahampati said:
The Buddha, Who is full of compassion, sees Nibbàna where there is no birth.
He understands the only way leading to it.
The Buddhas and Ariyas in ancient time crossed the flood (ogha) by this way. Buddhas and Ariyans in the future also will cross the flood by the same way. Buddhas and Ariyans in the present also cross the flood by this way only.
This way is the Noble Eightfold Path,
which should be followed by those who want to realize Nibbàna.
The subcommentary explains:
As Nibbàna is without a second, that is, without craving as an accompanying quality, it is called the one. Hence it is said: `Truth is one; it is without a second.'
Why is the foundation of mindfulness referred to by the word way? Are there not many other factors of the way, namely, view, application of the mind to the Nibbàna object, speech, action, livelihood, effort and concentration, besides mindfulness? There certainly are. But all these are implied when the foundation of mindfulness is mentioned, because these factors exist together with mindfulness, which is also called Right Mindfulness (Sammasati).
The commentary continues: In what sense is it a `way'? It is [so] in the sense of the path going towards Nibbàna, and in the sense of the path that should be followed by those who wish to reach Nibbàna.
The Teacher and His Pupil
There were once two bhikkhus a long time ago, who discussed the only way. The one bhikkhu, a Venerable Tipiñaka-Cåëanàga, said: `The way of the foundations of mindfulness is the preliminary part of the Noble Eightfold Path (pubba bhàga satipatthàna magga).' He meant that it is mundane.
His teacher the Bhikkhu Cåëasuma said: `The way is a mixed path (missaka magga).' He meant the way is both mundane and supramundane.
The pupil said: `Venerable Sir, it is the preliminary part before the noble path (ariyamagga).
The teacher said: `Friend, it is mixed.'
As the teacher was insistent, the pupil was silent. They parted without coming to a conclusion.
On the way to the bathing place the teacher considered the matter. He recited the discourse. When he came to the part where The Buddha says: Bhikkhus, whoever should practise the four foundations of mindfulness for seven years, he concluded that after the occurrence of the supramundane path consciousness there was no possibility of continuing in that state of mind for seven years, because the path consciousness lasts only one mind moment, and never recurs. Thus his pupil was right.
On that very day, which happened to be the eighth of the lunar fortnight, it was the Bhikkhu Cåëanàga's turn to expound the Dhamma. When the exposition was about to begin, the Bhikkhu Cåëasuma went to the teaching hall and stood behind the platform.
After the pupil had recited the preliminary stanzas the teacher spoke to the pupil in the hearing of others. He said, `Friend Cåëanàga.' The pupil replied: `Yes, Venerable Sir?' The teacher said: `To say that the way is mixed is not right. You were right in calling it the preliminary part of the Noble Eightfold Path.' Thus the Bhikkhus of old were not proud. They did not go about holding up only what they liked as though it were a bundle of sugarcane. They took up what was reasonable, and gave up what was not.
Then, the pupil realized that on a point on which even experts of the Dhamma like his learned teacher had floundered, fellow bhikkhus in the holy life were in the future even more likely to be unsure. He thought: `With the authority of a citation from the Sutta Piñaka, I will settle this question.' Therefore, he brought out and placed before his hearers the following statement from the Pañisambhidà Magga: The preliminary part of the way of foundation of mindfulness is called the only way. In order to elaborate just that, and to show which way the instruction in our discourse is the preliminary part of, he quoted further the following, also from the Pañisambhidà Magga:
The best of paths is the Noble Eightfold Path.
The best of truths are the Four Noble Truths.
The best of states is passionlessness [Nibbàna].
This is the only Way.
There is none other for the purifying of vision.
Walk along that way so that you may confound Màra, and put an end to suffering.
Practising the only way, the four foundations of mindfulness, has seven benefits:
- (1) The purification of beings (sattanàna§ visuddhiyà)
- (2) The overcoming of sorrow
- (3) and lamentation (sokaparidevàna§ samatikkamàya)
- (4) The disappearance of pain
- (5) and grief (dukkha, domanassàna§ atthaïgamàya)
- (6) The attainment of the true path (¤¤àyassa adhigamàya)
- (7) The realization of Nibbàna (Nibbànassa sacchikiriyà)
The Seven Benefits
The Purification of Beings
The first benefit The Buddha gave for practising the four foundations of mindfulness (satipaññhàna) was the purification of beings. This means the cleansing of beings soiled by the stains of lust, hatred and delusion. All reach the highest purity after abandoning their mental taints. By way of removing physical impurities, however, there is no cleansing of mental impurities taught in the Dhamma.
By the Great Seer it was not said
That through bodily taints men become impure,
Or by the washing of the body they become pure.
By the Great Seer it was declared
That through mental taints men become impure,
And through the cleansing of the mind they become pure.
Accordingly it is said in the `Gaddulabaddha Sutta' of the Sa§yutta Nikàya:
Through the defilements of the mind beings are defiled;
with the purification of the mind beings are purified.
The Overcoming of Sorrow and Lamentation
The second and third benefits The Buddha gave for practising the four foundations of mindfulness are the overcoming of sorrow and lamentation. A minister Santati overcame sorrow that way, and a woman called Pañàcàrà overcame lamentation.
The Minister Santati
Once, when a minister Santati had returned from successfully suppressing disorder on the frontier of King Pasenadi Kosala's territory, the king rewarded him by giving him a nautch-girl, and turning the kingdom over to him for seven days. For those seven days Santati steeped himself in liquor, and on the seventh day, fully adorned, he mounted the state elephant, and set out for the bathing-place. As he passed out of the gateway, he saw The Buddha entering the city for alms. Remaining seated on the elephant, he saluted The Buddha with a nod, and passed on.
Then The Buddha smiled, and on being asked why, told The Venerable ânanda:
ânanda, just look at the king's minister Santati. This very day, adorned as he is, he will come into my presence, and after listening to a stanza of four lines, he will attain arahantship. He will then sit cross-legged at the height of seven palm-trees, and pass into Nibbàna.
People heard what passed between The Buddha and the Venerable ânanda. The faithless thought what the Buddha said was impossible, and that they would that day catch Him in telling a lie. But the faithful marvelled at The Buddha's powers, and looked forward to seeing the prophesied event take place.
Santati enjoyed himself at the bathing place, and then went to his pleasure garden, and sat down in his drinking-hall. Immediately, his nautch-girl came and danced and sang. But, to display more perfect grace of body, she had fasted for seven days, with the result that as she was dancing and singing, such fierce cutting pains arose in her belly that she died.
Santati was overcome with sorrow; and all the liquor he had drunk that week vanished like a drop of water on a red-hot potsherd. And he thought: `Who, apart from The Buddha, can extinguish my sorrow?'
So in the evening, surrounded by his retinue, he went to The Buddha, did obeisance and said: `Venerable Sir, this terrible sorrow has come over me. Please extinguish my sorrow; please be my refuge.' Then The Buddha said to him: Numberless are the times that woman has died this way, and weeping over her, you have shed more tears than there is water in the four great oceans. Then The Buddha pronounced the following stanza:
Purge out the things belonging to the past;
Let nothing arise in the future.
And if you do not grasp what lies between them,
You shall walk in peace.
Here, grasp means to take objects as: `This I am', `This is mine', and, `This is my self.'
- • If you grasp an object as `This I am', it is conceit.
- • If you grasp an object as `This is mine', it is craving.
- • If you grasp an object as `This is my self', it is wrong view.
This stanza teaches that if you want peace, you should get rid of conceit, craving, and wrong view. Whether the object is of the past, present or future, you should not see it in these three ways. You must purify your mind from the three kinds of grasping (gàha). Firm craving (taõhà) is clinging (upàdana). The clinging to sense pleasures (kamupadàna) is the category in which taõhà is included. How to do this? You must discern the five clinging aggregates of the past, present and future as impermanent, suffering and non-self. This Santati did while listening to the stanza.
At the end of the stanza, Santati attained arahantship, together with the four kinds of analytical knowledge, and supernormal powers. Then he surveyed his own aggregate of life, and seeing that he had but a short time yet to live, he said to The Buddha: `Venerable Sir, please permit me to pass into Nibbàna.' Knowing the meritorious deed that Santati meritorious deed performed in a past life, The Buddha thought: The faithless that have gathered so as to catch me in telling a lie will not succeed. The faithful that have gathered with the thought: `We shall behold the grace of The Buddha and the grace of Santati the king's minister,' if they hear about the meritorious deed he performed in a previous life, they will have more liking for works of merit.
Therefore, The Buddha said to Santati the king's minister:
Well then, tell us about all the meritorious deed you did in a previous life. But do not tell us while standing on the ground: please rise up to the height of seven palm-trees, and tell us from there.
At this, Santati did obeisance to The Buddha, rose up to the height of one palm-tree, and came down. Then he did obeisance to The Buddha again, and rose up to the height of two palm-trees, and this way rose gradually up to the height of seven palm-trees above the ground, after which he sat cross-legged in the air, and said: `Listen, Venerable Sirs, to the meritorious deed I performed in a previous life.'
`Ninety-one aeons ago, in the dispensation of The Buddha Vipassi, I was reborn in a certain household in a city called Bandhumati. And one day, I thought: `What work will do away with the want and sufferings of others?' As I pondered this, I saw those who proclaimed the Dhamma, and from that time onwards, I did the same. I encouraged others to perform works of merit, and myself performed works of merit. On the Uposathas I observed the eight precepts; I gave alms; and I listened to the Dhamma. I went about announcing: `No jewels can be compared to the Three Jewels that are The Buddha, the Dhamma and the Saïgha: honour the Three Jewels.'
Now the great King Bandhumati, father of The Buddha, heard my voice and sent for me. He asked: `Friend, on what business do you go about?' I replied: `Your Majesty, I go about proclaiming the virtues of the Three Jewels, and incite people to perform works of merit.' Then he asked: `What vehicle do you use on your travels?' I replied: `I travel about on my own two legs, Your Majesty.' Then the king said: `Friend, it is not fitting that you should go about in that manner. Deck yourself with this garland of flowers, sit on a horse, and go about in that fashion.' So saying, he gave me a garland of flowers similar to a string of pearls, and also a horse.
After this, I went about again proclaiming the Dhamma. Then the king sent for me again and asked: `Friend, on what business do you go about?' I replied: `The same as before, Your Majesty,' The he said: `Friend, a horse is not good enough for you; use this.' And he gave me a chariot drawn by four Sindh horses. A third time the king heard my voice, and sent for me, and this time he gave me great wealth, a magnificent set of jewels, and also an elephant. I decked myself with all my jewels and sat on the back of the elephant, and in this manner for eighty thousand years, I went about performing the meritorious work of proclaiming the Dhamma. All that time, there diffused from my body the fragrance of sandal wood and from my mouth the fragrance of the lotus. This was my meritorious deed in a previous life.ß
After Santati had told of his meritorious deed in a previous life, he entered jhàna with the fire element as object, and immediately passed into Nibbàna. Flames burst forth from his body, consumed his flesh and blood, and his relics floated down like jasmine flowers, into a pure cloth that The Buddha had put there. At a crossing of four highways, The Buddha had a shrine built for the relics, and said: By worshipping these relics, people will gain much merit.
The Woman Pañàcàrà
Then there is the story of the woman Pañàcàrà. She had eloped from home at an early age, together with a servant. Shortly before the birth of their first child, she set out for her parents' home but gave birth on the way. Later, on the occasion of their second child, the same thing happened, although this time, her husband was bitten by a snake and died. The next day Pañàcàrà set out with her one child and the baby, but the baby was taken by a hawk, and the other child drowned in a river. Much distressed and grieving, Pañàcàrà continued on her journey alone, to find that in the previous night's storm, her parent's house, killing her parent and her brother. At this, Pañàcàrà went mad and with her clothes fallen from her body, she walked about naked, weeping, wailing and lamenting:
Both my sons are dead; my husband lies dead on the road;
My mother, father and brother burned on one funeral pyre.
People shouted at her, threw things at her, and chased her away.
At this time The Buddha was staying at Jetavana monastery. And seeing Pañàcàra in the distance, He saw that she had for a hundred thousand aeons fulfilled the pàramãs, and had made a vow that was to be fulfilled.
In the Buddha Padumuttara's dispensation, she had seen The Buddha declare a certain nun chief in the Vinaya. So she made a vow: `May a Buddha also declare me chief in the Vinaya.' The Buddha Padumuttara, looked into the future, and seeing that her vow would be fulfilled, prophesied: `In the dispensation of a Buddha to be known as Gotama, this woman will bear the name Pañàcàrà, and will become chief in the Vinaya.'
So, seeing this, The Buddha had Pañàcàra brought to him. And He said: Sister, return to your right mind. Instantly, through the supernormal power of The Buddha, she returned to her right mind, recovering also her sense of modesty and fear of wrongdoing. Realizing she was naked, she crouched upon the ground.
A man threw her his cloak, she put it on, and prostrated herself before The Buddha. Then she said, 'Venerable Sir, be my refuge, be my support,' and told The Buddha her story.
The Buddha said:
Pañàcàrà, be no more troubled. You have come to One who can be your shelter, your defence, and your refuge. What you said is true. But just as today, so also all through this round of existences you have wept over the loss of sons and others dear to you, shedding tears more abundant than the waters of the four oceans. And he uttered the following stanza:
But little water do the oceans four contain,
Compared with all the tears that man has shed,
By sorrow smitten and by suffering distraught.
Woman, why heedless do you still remain?
In this way, The Buddha spoke of the round of existences that is without conceivable beginning. As He spoke, Pañàcàrà's grief became less intense. Perceiving that her grief had become less intense, The Buddha continued: Pañàcàrà, to one that is on her way to the world beyond, nor sons nor other kith and kin can ever be a shelter or a refuge. Even if they were to be alive at the time of your death, still they would provide no refuge. A wise man should purify his conduct and so make the path clear that leads to Nibbàna. And then He pronounced one stanza of Dhamma:
Nor sons nor father can a refuge be, nor kith and kin;
In them, to him whom death assails, no refuge remains.
Knowing this power of circumstances, the wise man,
Restrained by the moral precepts,
Should straightaway clear the path that leads to Nibbana.
At the end of the teaching, Pañàcàrà obtained Stream-Entry, and the defilements within her, as numerous as the particles of dust on the entire earth, were burned away.
Title
There can be no meditation without an object: either in the body, in feelings, the mind and mental objects. Santati and Pañàcàrà, too, overcame sorrow and lamentation just by this: they practised to understand the body (kàya), feeling (vedanà), mind (citta) and mental objects (dhamma). The body is materiality. Feeling, mind and mental objects are mentality. So the body, feeling, mind and mental objects are just materiality and mentality, or in other words, the five aggregates. They practised to realize the nature of impermanence, suffering and non-self of the five aggregates. By this way of mindfulness, they realized Nibbàna and overcame their sorrow and lamentation.
Santati attained Arahantship with the four kinds of analytical knowledge. After attaining Sotàpanna stage, Pañàcàrà was ordained by The Buddha. Then she practised Vipassanà again, and also reached Arahantship with the four kinds of analytical knowledge.
Those who reach Ariya stage together with the four kinds of analytical knowledge must have enough pàramã. They must have practised Vipassanà up to the knowledge of equanimity towards formations (saïkhàrupekkha-¤àõa) in a previous Buddha's dispensation. Thus, when they discerned the body, feeling, mind and mental objects, or the five aggregates, as impermanent, suffering and non-self in that life, they could quickly realize Nibbàna. So having enough pàramãs is very important.
The Disappearance of Pain and Grief
The fourth and fifth benefits The Buddha gave for practising the four foundations of mindfulness were the disappearance of pain and grief. This means the cessation of bodily pain (dukka) and mental pain (domanassa). A bhikkhu, the Venerable Tissa, made pain disappear this way. Likewise, Sakka, king of the devas made grief disappear this way.
The Bhikkhu Tissa
Tissa was head of a family at Sàvatthã. Having renounced gold worth four hundred millions, he became a bhikkhu and dwelt in a forest far from society. His sister-in-law hired a gang of five hundred bandits to find and kill him.
The bandits found him, and told him they had come to kill him. Then he asked: `On a security, please give me my life for just this one night.' The bandits said: `O ascetic, who will stand surety for you in a place like this?' Then, the Venerable Tissa took a big stone, and broke his legs, and asked: `Lay disciples, is this sufficient security?' Knowing that the bhikkhu was now unable to escape, the bandits then left him.
What did he do? He meditated. The subcommentary says he suppressed the pain of his broken legs by not paying attention to the pain, but instead contemplating his virtue. Knowing that his virtue was pure, rapture and joy arose. Then, owing to the rapture and joy, his physical pain disappeared, and he was able to practise Samatha meditation to develop concentration. With concentration, he was then able to practise Vipassanà, and develop insight step by step. In the three watches of the night, he fulfilled the asctic's duties. At the end of the third watch, at dawn, he attained Arahantship. Then he uttered a verse:
By breaking both my legs I gave you a security;
I loathe and shrink from dying with a lustful mind.
Having thought thus I saw things as they are,
And with the dawn I reached the saint's domain.
This is the story of the Bhikkhu Tissa who made physical pain disappear by not contemplating it.
Now in this retreat, many yogis complain that they have pain here and there in the body. Is it greater than the pain of legs broken with a big stone? Just like the bhikkhu who did not pay attention to his physical pain, you too should concentrate on only your original meditation subject (måëakammaññhàna).
According to the Visuddhi Magga, your original meditation subject can be any of the forty Samatha meditation subjects. You may choose the one you desire. Many yogis choose ànàpànasati; some choose four-elements meditation. By concentrating on your meditation subject, your concentration will improve, and when your concentration improves, you will be able to suppress the physical pain easily. To succeed in meditation it is necessary to persevere.
If you are unwilling to bear the pain while meditating, it is very unlikely that you will escape rebirth in one of the four woeful states (apàya). Now, the physical pain that you may experience in meditation is nothing compared to the hellish pain of being reborn in one of the four woeful states. It is therefore essential that every one of you escapes from that suffering.
In a Tiger's Jaws
There is another story about a bhikkhu who suppressed his physical pain. Once, there were thirty bhikkhus who, having received a meditation subject from the Exalted One, went to a forest dwelling for the rains. They agreed among themselves to to avoid each other's company, and practise the ascetic's duty during the three watches of the night. An ascetic's duty (samaõa dhamma) is the three trainings: morality (sãla), concentration (samàdhi) and wisdom (pa¤¤à). As bhikkhus, we must carry out these three duties every day and night. That is what those thirty bhikkhus practised hard to do.
In the early morning, at the end of practising the ascetic's duty during the three watches of the night, those of the bhikkhus who dozed off were taken by a tiger one by one. And none of them even cried out: `A tiger has got me!', and fifteen bhikkhus were taken. On the Uposatha day, when the bhikkhus meet to recite the monastic rule, one bhikkhu asked: `Friends, where are the others?' And they realized that the others had been taken by a tiger. So they agreed that, from then on, anyone taken by a tiger should cry out: ßHe's got me!'
Then one night, again a tiger came, and took a young bhikkhu was taken by a tiger. He cried out: `Tiger, Venerable Sirs!' And the other bhikkhus brought sticks and torches and went in pursuit of the tiger.
The tiger took the young bhikkhu up on top of a cliff that was inaccessible to the bhikkhus, and then began to devour its prey. The bhikkhus down below said: `Good man, there is nothing we can do for you now. The extraordinary spiritual attainment of bhikkhus is to be seen even in a state like the one you are in now.'
Even as the tiger was devouring him, that bhikkhu suppressed his pain, and developed insight knowledge. He attained the four paths and fruitions of arahantship together with the four kinds of analytical knowledge. Then he said:
`I observed the Vinaya, and practised the ascetic practices. My mind was calm with both access and absorption concentration. With them, I developed insight knowledge. I have enough insight knowledge to realize Nibbana. Yet, because I relaxed for just a while, a tiger took me by the chest, and carried me up on top of a great cliff, but my mind was restrained. Devour me as you please, O tiger. Eat this body of mine together with its bones and sinews. With my meditation subject firmly held, I practise hard for the complete elimination of defilements. I see the final liberation, Nibbàna, face to face with the Arahattaphala knowledge.'
How could he become an Arahant so quickly? Because of his powerful pàramãs. There are two kinds of pàramã:
- (1) Past pàramãs (Pàëi__________________________________________)
- (2) Present pàramãs (Pàëi______________________________________)
- (1) Past pàramãs: Those who attain the four analytical knowledges will have developed pàramãs in the dispensations of previous Buddhas. That includes:
- • Thorough study of the three Piñakas and commentaries (pariyatti).
- • Listening to the Dhamma with respect.
- • Practising Samatha and Vipassanà up to the Knowledge of Equanimity towards Formations (saïkhàrupekkhà¤àõa).
The bhikkhu devoured by the tiger had such past pàramãs. In that life he became an arahant. After receiving a meditation subject from The Buddha, he practised Vipassanà very hard. He discerned the eleven kinds of five aggregates as impermanent, suffering and non-self. Because of this he was able to attain the four paths and fruitions together with the four kinds of analytical knowledge even as the tiger devoured him.
Also in this case, the bhikkhu did not pay attention to his physical pain: he paid attention to only his original meditation subject, and thus developed insight knowledge. So to develop insight knowledge based on access or absorption concentration is very important.
Once, a bhikkhu called Radha bhikkhu asked The Buddha: Bhante, what is disease (Pàëi__________________________)? The Buddha answered:
Bhikkhu, the five aggregates are disease.
If we analyse our bodies, we find only five aggregates. They are always present in our bodies. As long as there are the five aggregates, there will be diseases. We cannot avoid it. Why not? If heat, the fire element, is a kind of disease, we shall always have it. If hardness, the earth element, is a kind of disease, we shall always have it. If pushing, the wind element, is a kind of disease, we shall always have it. If cohesion or flowing, the water element, is a kind of disease, we shall always have it. The disease-like four elements are always present in our bodies; we cannot avoid them. So we should not worry about them, including physical pain.
While you meditate, there needs to be a strong desire to attain Arahantship. With that strong desire, your effort will increase. When your effort increases, you can bear any physical discomfort.
Remember, we may die any time. So, we must practise hard to attain Arahantship, before we die. After death, we cannot know whether we shall be able to continue to meditate. So strong desire and great effort to practise right now is necessary. We should not be disheartened by physical pain.
You should remember and learn from the two examples set by the two courageous bhikkhus: the one with broken legs, and the one devoured by a tiger. We should like to tell you another story about a bhikkhu who attained arahantship while experiencing severe pain.
The Bhikkhu Pãtamalla
When the bhikkhu Pãtamalla was still a layman, he was wrestling champion in three kingdoms. Then he came to Tambapaõõã Island (Sri Lanka), where he had an audience with the king, and was granted royal patronage. Then one day, as he passed the entrance to Screened Sitting Hall, he heard the following passage from the `Not Yours' chapter of Scripture:
Materiality is not yours. Give it up.
When you have given it up,
that will lead to your welfare and happiness for a long time.
And he thought: `Indeed, neither materiality nor feeling is one's own.' With only that thought as motivation, he renounced the world. He received the lower and higher ordinations at the Great Monastery (Mahàvihàra) at Anuràdhapura. After he had mastered the two Màtikàs, he went to the Gavaravàliya Shrine with thirty other bhikkhus. They carried out the ascetic's duty. When the bhikkhu Pãtamalla's feet could no longer carry him in walking meditation, he continued on his knees.
One night, a hunter mistook him for a deer and struck him with a spear. The spear went deep into his body, and the bhikkhu removed it. He covered the wound with a wad of grass, and sat down on a flat stone. Seeing his misfortune as a reason to arouse energy, he aroused great energy, and developed insight and attained Arahantship with the four kinds of analytical knowledge.
To let his fellow-bhikkhus know, Pãtamalla Thera made a sign by clearing his throat, and uttered a stanza of joy:
The Word of the Fully Awakened Man, the Chief,
Proclaimer of Right Views in the whole world is this:
Give up materiality, bhikkhus; it is not yours.
Truly, impermanent are all formations;
Subject to arising and passing away;
What arises, ceases;
The cessation of all formations is real happiness.
The wrestler had been inspired to become a bhikkhu because of The Buddha's instruction:
Give up this materiality, bhikkhus; it is not yours.
What does that mean? It means we must give up our attachment to materiality, as well as our attachment to feeling, perception, formations and consciousness. And how should we give up our attachment to the five aggregates? First, we must be able to see them. Once we can see them, we must contemplate how they are impermanent (as soon as they arise they pass away); we must contemplate how they are suffering (they are always oppressed by arising and passing away), and we must contemplate how they are non-self (there is no stable self in them). If we contemplate them this way, the attachment will disappear.
Materiality is not yours. Feeling is also not yours. Both physical painful feeling and mental painful feeling are not yours. If feeling was yours, it would always be there, but feeling arises only when the six bases (ayàtana) come into contact with their six objects, and you would be able to control your own feeling. Unpleasant feeling arises when one of the 5 come into contact with their respective unpleasant sense objects. You have no control over this feeling. Feelings arise and pass away because of causes and conditions. So they are impermanent, suffering and non-self. If you contemplate them this way, you will be able to give up your attachment to feelings. If you are practising Samatha meditation, and are yet unable to discern the five aggregates, you must suppress the painful feeling by paying attention to your meditation subject, such as ànàpàna or the four-elements.
When the Bhikkhu Pãtamalla's fellow-bhikkhus heard of his achievement, they said to him: `Venerable Sir, if The Buddha were alive, He would have expressed his approval of your effort by stretching His hand out over the sea, and stroking your head.'
So, in this manner, the way of mindfulness makes pain disappear, just as it did in the Bhikkhu Tissa, the bhikkhu in the tiger's jaws, and the Bhikkhu Pãtamalla.
Sakka, King of the Gods
Now, we shall tell a story about how to make mental pain disappear. Once, Sakka, king of the devas, saw the five portents of impending death, and was struck with grief and fear of death. He went to see The Buddha, and asked The Buddha fourteen questions. When The Buddha had explained neutral feeling (upekkha vedanà), Sakka and eighty thousand other devas had attained stream-entry. And Sakka's was reborn once more as king of the devas. Through practising contemplation on feeling (vedanànupassanà satipaññhàna) Sakka overcame his mental pain, grief.
The Deva Subrahmà
There is, in this connection, also the story about the deva Subrahmà. Once, as he was enjoying heavenly delights together with a thousand heavenly nymphs, five hundred of them died as they were picking flowers, and were reborn in hell. Seeing where they were reborn, Subrahmà became very much afraid, and understood that his own life was approaching its end, and that he would be reborn in the same hell. Why? Because he and his female companions in the garden indulged themselves too much in sensual enjoyment. Such excessive sensual enjoyment is unwholesome kamma that can lead to rebirth in hell.
Then Subrahmà went to see The Buddha together with remaining five hundred nymphs, and said:
The mind is always in a state of fear,
It is always full of agitation,
About difficulties that have now taken place,
And things which shortly I shall have to face.
If there's a place that's free from every fear,
Will you tell me?
The Buddha replied:
Not apart from enlightenment and austerity,;
Not apart from restraint of the sense faculties,
Not apart from relinquishing all,
Do I see any safety for living beings.
At the end of the instruction, Subrahmà and his five hundred nymphs became stream-enterers. After realizing this invaluable attainment Subrahmà returned happily to his deva world.
It should be understood that the way of mindfulness developed in this manner is conducive to the destruction of grief of those like Sakka and Subrahmà.
The Attainment of the True Path
The sixth benefit The Buddha gave for practising the four foundations of mindfulness was the attainment of the true path. This means the Noble Eightfold Path. When this preliminary, mundane path of the foundation of mindfulness is cultivated, it is conducive to the attainment of the Supramundane Path.
For The Realization Of Nibbàna
As regards for the realization of Nibbàna, it is explained as:
For the attainment, the direct experience by oneself of the deathless, Nibbàna. Nibbàna is so called because of the absence of craving (vàna = tanhà). If this path is gradually cultivated it effects the realization of Nibbàna. The Nibbàna that is seen more clearly by the Noble One as his progress on the Noble Path develops is the Unconditioned Nibbàna (Asankata Nibbàna) experienced by the advanced Ariyan yogi.
When beings are purified (which is the purpose of Satipatthana) all the other conditions are fulfilled: sorrow and lamentation is overcame, pain and grief disappears, the true path is attained and Nibbàna is realized.
Summary
The Exalted One does not at first make people familiar with the usage of the Dispensation and after that teach the Doctrine to them. He rather makes the meanings known by the Suttas. Therefore, He explained the dhammas which the only way effects with the words for the overcoming of sorrow and lamentation, and so forth.
Or it may be said that The Buddha explained in this manner to show that every thing which leads to the purification of beings by the only way is dependent on the overcomeing of sorrow and lamentation. And this overcomeing is dependent on the destruction of pain and grief. And the destruction of pain and grief is dependent on the attainment of the true path. And the attainment of the true path is in turn dependent on the realization of Nibbàna. It is a declaration of the method of deliverance by the only way. All these conditions occur only in their completed state when the Arahant realizes asaïkhata Nibbàna.
Further, this is praise of the only way. He praised the only way with the seven phrases for the purification of beings etc. Why did He praise it like this? To inspire interest in the bhikkhus. The Exalted One knew: On hearing these praises, these bhikkhus will believe that this way casts out the four oppressions:
sorrow produced by distress of heart, lamentation characterized by confused talk, pain produced by disagreeable bodily feeling, and grief produced by disagreeable thought.
And they will believe that it brings the three extraordinary spiritual attainments: purity, knowledge and Nibbàna.
And they will be convinced that this instruction should be studied, mastered, borne in mind and memorized, and that this way should be cultivated.
New Chapter
The Four Foundations of Mindfulness
There are four foundations of mindfulness (satipaññhàna) because the objects of mindfulness are four:
- (1) the body
- (2) feeling
- (3) consciousness
- (4) dhamma-objects
Satipaññhàna can be resolved into Sati and upaññhàna. Sati is mindfulness, and upaññhàna is the phenomenon (the dhamma) that makes the objects clear to the mind.
The purpose and effect of Sati is to make the object clear to the mind: this making the object clear to the mind is what is described by upaññhàna. Therefore the mindfulness makes the objects clear to the yogi's mind. What are the objects? The objects are body (kàya), feeling (vedanà), consciousness (citta), and dhamma-objects. These four kinds of objects are obvious and clear to the yogi's mind owing to mindfulness (sati). Therefore mindfulness is sati as well as upaññhàna; hence sati is satipaññhàna: i.e., foundation of mindfulness.
Why did the Exalted One teach just four foundations of mindfulness and neither more nor less? Because it was taught by way of what was suitable for those capable of being trained.
In regard to the pair of the slow learner and the fast learner among trainable people of the lustful temperament and the theorizing temperament, practising Samatha or Vipassanà meditation, the following is stated: For the slow learner of the lustful temperament the foundation of mindfulness through contemplating the gross physical body is the path to purity.
According to the Pañisambhidà Maggamagga there are three kinds of body (kàya) which means 'a group':
- (1) The in&out breath body (assàsapassàsa kàya)
- (2) The produced body (karaja kàya)
- (3) The body of mentality (nàma kàya)
The first two are the materiality body (råpa kàya). So we can say that there are just two bodies:
- (1) The materiality body (råpa kàya)
- (2) The mentality body (nàma kàya)
If you discern the four elements in your breath systematically, you will see very many kalàpas. If you analyse the kalàpas, you will see at least nine kinds of materiality in each kalàpa. The nine kinds of materiality are:
- (1) Earth element
- (2) Water element
- (3) Fire element
- (4) Wind element
- (5) Colour
- (6) Odour
- (7) Flavour
- (8) Nutritive essence
- (9) Sound
The combination of these nine kinds of materiality is called the body of in-and-out breath.
There are four kinds of produced body:
- (1) Kamma-produced materiality (kammaja råpa)
- (2) Consciousness-produced materiality (cittaja råpa)
- (3) Temperature-produced materiality (utuja råpa)
- (4) Nutriment-produced materiality (àhàraja råpa)
Mentality also arises in groups. Consciousness and mental formations arise together as a group in one thought moment.
There is another kind of body: the thirty-two or forty-two parts of the body, such as head hair, body hair. They also are called body because they consist of ultimate materiality.
In the `Mahàsatipaññhàna Sutta', the body refers to the groups of mentality and materiality.
For the slow learner of the lustful temperament the foundation of mindfulness through contemplating the gross physical body is the path to purity. For the fast learner of this temperament the subtle meditation subject on feeling is the path to purity. And for the slow learner of the theorizing temperament the path to purity is the foundation of mindfulness through a subject not too full of distinctions, namely, consciousness. For the fast learner of this temperament, the subject which teems with distinctions, namely, categories of dhamma is the path to purity.
For the slow learner whose vehicle is serenity (Samathayànika), and who has a lustful temperament, the contemplation of the body is the path to purity, because he can develop the nimitta easily. For the fast learner of this temperament the contemplation on feelings is the path to purity, because he cannot stay with a coarse object.
For the slow learner whose vehicle is pure insight (Vipassanàyanika), and who has the temperament of wrong view, or who has an intellectual temperament, the meditation subject without many distinctions, the contemplation on mind is the path to purity. For the fast learner of this temperament, the subject full of distinctions, the contemplation on categories of dhamma is the path to purity.
Or it may be said that these four foundations of mindfulness are taught for casting out the illusions concerning beauty, pleasure, permanence and an ego.
Four Kinds Of Contemplation
There are four kinds of contemplation (anupassanà) taught in the `Mahàsatipaññhàna Sutta':
- (1) Contemplation of the body (kàyànupassanà)
- (2) Contemplation of the feelings (vedanànupassanà)
- (3) Contemplation of the mind (cittànupassanà)
- (4) Contemplation of dhammas (dhammànupassanà).
Our bodies are full of impurities. Do you think so? In our bodies there are thirty-two parts which are impure, such as head hair and body hair. This is why the body is ugly. People are led astray by the illusion that it is a thing of beauty. In order to show such people the ugliness of the body and to make them give up their wrong idea, the contemplation of the body is taught.
Feeling is suffering. There are people subject to the illusion that it gives pleasure. In order to show such people the painfulness of feeling and to make them give up their wrong idea, the contemplation of feelings is taught.
Mind is impermanent. There are people who believe that it is permanent owing to an illusion. To show them the impermanence of the mind and to make them give up their wrong belief, the contemplation of the mind is taught.
Categories of dhamma are insubstantial, non-self, and possess no entity. There are people who believe because of an illusion that these categories of dhamma are substantial, endowed with an abiding core, or a self, or that they form part of a self, an ego or some substance that abides. To convince them of the fact of the non-selfness or the insubstantiality of the categories of dhamma and to destroy the illusion which clouds their minds, the contemplation of the categories of dhamma is taught.
The subcommentary explains: Body and feeling are the cause of enjoyment. For the rejection of that enjoyment of the body by the slow learner of the lustful temperament, seeing the ugliness of the body is instructive. The body is a coarse object which is the basis of craving. For that kind of man the contemplation of the body, the first foundation of mindfulness, is the path to purity. For the abandoning of that enjoyment by the fast learner of the lustful temperament, seeing the suffering in feeling is instructive. The feeling is a subtle object which is the basis of craving, for him the contemplation of feelings, the second foundation of mindfulness, is the path to purity.
For the slow learner of the theorizing temperament it is convenient to see mind in the fairly simple way set forth in this discourse. Mind should be seen by way of impermanence and by way of such divisions as mind-with-lust and so forth, to reject the notion of permanence in regard to mind. Mind is a special condition for wrong view owing to a basic belief in permanence. The contemplation of the mind, the third foundation of mindfulness, is the path to purity for a man of this temperament.
For the fast learner of the theorizing temperament it is instructive to see the categories of dhamma or things according to the manifold way set forth in this Sutta. They should be seen by way of perception, contact and so forth, and by way of the hindrances and so forth, to reject the notion of a self in regard to the categories of dhamma. Categories of Dhamma are special conditions for wrong view owing to a basic belief in a self. For this temperament of man the contemplation of the categories of dhamma, the fourth Foundation of mindfulness, is the path to purity. Mind and categories of dhamma constitute the outstanding conditions of theorizing. Mind is such a condition because it is a decisive factor in the belief in permanence. Categories of Dhamma are such conditions because these are decisive factors in the belief in a self.
Mind and categories of dhamma are decisive factors of craving as well as of theorizing. Body and feeling are decisive factors of theorizing as well as of craving. Yet to point out that which is stronger in body and feeling, namely, craving, and that which is stronger in mind and the categories of dhamma, namely, theorizing, distinctions have been drawn.
The commentary continues: The four foundations of mindfulness were taught not only for the purpose of casting out the four illusions, but also for getting rid of the four floods, bonds, taints, knots, clingings, wrong courses, and for the penetration of the fourfold nutriment.
It is said that regarding the meditation objects (kàya, vedanà, citta and dhamma) ''meeting in one thing,'' Nibbàna, the foundations of mindfulness are only one thing. Owing to this reason: the sameness of entry into the one: Nibbàna, the foundations of mindfulness are also said to be just one thing. It is fourfold when regarded as a meditation subject.
The Four-gated City
In a four-gated city, men coming from the east, with goods produced in the east, enter by the east gate; men coming from the south, with goods produced in the south, enter by the south gate; men coming from the west, with goods produced in the west, enter by the west gate; men coming from the north, with goods produced in the north, enter by the north gate. Nibbàna is like the city. The Supramundane Noble Eightfold Path is like the city-gate. The body, feelings, mind and categories of dhamma are like the four chief directions. Those who enter Nibbàna by body-contemplation practised in the fourteen ways are like the people coming from the east with goods produced in the east. Those who enter Nibbàna by feeling-contemplation practised in the nine ways are like the people coming from the south with goods produced in the south. Those who enter Nibbàna by mind-contemplation practised in the sixteen ways are like the people coming from the west with goods produced in the west. Those who enter Nibbàna by contemplation on categories of dhamma practised in the five ways are like the people coming from the north with goods produced in the north.
The subcommentary says that because they all enter the one, Nibbàna, thus the four foundations of mindfulness are only one. Since different foundations of mindfulness eventually lead just to Nibbàna, they are said to be 'meeting in the one'.
Two Aparijànana Suttas
In order that the explanation given not be misunderstood, we shall explain further. In the Sa§yutta Nikàya there are two suttas called `Aparijànana Sutta'. In those suttas, The Buddha says: Bhikkhus without directly knowing and fully understanding that all, without developing dispassion towards it and abandoning it one is incapable of destroying suffering
by directly knowing and understanding the all by developing dispassion towards it and abandoning it one is capable of destroying suffering.
We shall explain the meaning of The Buddha's words:
Bhikkhus, if you do not know all materiality and mentality by the three kinds of full understanding, you cannot escape from suffering.
The three kinds of full understanding are:
- (1) Full understanding as the known (¤àta pari¤¤à)
- (2) Full understanding as investigating (tãraõa pari¤¤à)
- (3) Full understanding as abandoning (pahàna pari¤¤à).
Full understanding as the known (¤àta pari¤¤à) consists of the knowledge from analyzing mentality-materiality (nàmaråpa- pariccheda¤àõa) (or) the analytical knowledge of mind-and-matter (nàmaråpavavatthàna¤àõa) and the knowledge from discerning conditions or causes for mentality and materiality (paccaya-pariggaha-¤àõa). Full understanding as investigating (tãraõa pari¤¤à) consists of the knowledge of comprehension (sammasana ¤àõa) and the knowledge of arising and passing-away (udayabbaya ¤àõa). These two kinds of insight knowledge discern the arising and passing away of mentality-materiality and their causes, so they are called full understanding as investigating (tãraõa pari¤¤à). Full understanding as abandoning (pahàna pari¤¤à) consists of higher insight knowledges from the knowledge of dissolution (bhaïga¤àõa) to the path knowledge (magga¤àõa). Except for the path knowledge, these insight knowledges abandon defilements only temporarily. The path knowledge destroys defilements completely. So according to the Aparijànana Suttas, if you want to realize Nibbàna, to escape from the round of rebirths and dukkha, you must know the five aggregates and their causes and discern them as impermanent (anicca), suffering (dukkha) and non-self (anatta) with these three kinds of full understanding.
Further, the commentary of Abhidhamma explains:
By contemplating only materiality or only mentality one cannot realize Nibbàna. So a yogi must sometimes contemplate materiality and sometimes contemplate mentality. While contemplating materiality and mentality, if he contemplates them either only internally or only externally, it is also not enough to realize Nibbàna. So he must sometimes contemplate internal materiality and mentality, and sometimes contemplate external materiality and mentality.
In the `Mahàsatipaññhàna Sutta', The Buddha teaches four foundations of mindfulness:
- (1) the contemplation on the body (kàyànupassanà)
- (2) the contemplation on the feelings (vedanànupassanà)
- (3) the contemplation on the mind (cittànupassanà)
- (4) the contemplation on the categories of dhamma (dhammànupassanà).
In kàyànupassanà you must emphasize materiality. However, contemplating materiality alone is not enough. You must also contemplate mentality.
In vedanànupassanà The Buddha emphasizes feeling. Feeling is a kind of mentality. However, contemplating feeling alone is not enough. You must contemplate all the five clinging aggregates.
In cittànupassanà The Buddha emphasizes mind. However, contemplating mind alone is not enough. You must also contemplate materiality and the other kinds of mentality.
In dhammànupassanà The Buddha teaches how to contemplate the five aggregates in various ways. So you should not misunderstand that to practise one of the four foundations of mindfulness is enough for you to attain Nibbàna.
The subcommentary previously quoted about the four kinds of man refers to which of the four foundations should be emphasized by that kind of person. Despite this emphasize practising all four foundation is necessary to reach the attainment of Nibbàna.
In the sutta, The Buddha continues his Dhamma talk as follows:
The Four Foundations Of Mindfulness
'What are the four? Here, bhikkhus, a bhikkhu abides contemplating the body as a body ardent (àtàpã), clearly comprehending (sampajàna), and mindfully (satimà), having overcome covetousness (abhiajjhà) and grief (domanassa) for the world. He abides contemplating feelings as feelings ardent, clearly comprehending, and mindfully, having overcome covetousness and grief for the world. He abides contemplating mind as mind ardent, clearly comprehending, and mindfully, having overcome covetousness and grief for the world. He abides contemplating categories of dhamma as categories of dhamma ardent, clearly comprehending, and mindfully, having overcome covetousness and grief for the world.'
A Bhikkhu
Among the listeners, The Buddha emphasized only bhikkhus. What is a bhikkhu? Here, ßbhikkhuß is a term to indicate a person who earnestly endeavors to accomplish the practice of The Buddha''s teaching. Others, gods and men, too, certainly strive earnestly to accomplish it. But because being a bhikkhu is the best for practice, The Buddha said ßbhikkhu.ß For among those who accept The Buddha's teaching, the bhikkhu is the highest because he is suitable to receive manifold instructions. Further, when the highest kind of person, the bhikkhu, is mentioned, the rest are included. It is just like a royal procession and such like; when the king is mentioned the retinue is included.
The Body
In the Sutta, The Buddha says 'a bhikkhu abides contemplating the body as a body.' What is the body? Here, 'body' refers to the body of materiality (råpa kàya), that is to say, a group of materiality. As we just said, contemplating materiality alone is not enough to realize Nibbàna. You must also contemplate mentality as impermanent, suffering and non-self in order to realize Nibbàna. So, here, body refers to the body of materiality (råpa kàya) as well as the body of mentality (nàma kàya). (Ps-181) But in kàyànupassanà The Buddha emphasizes only the body or group of materiality, because he wants to teach mentality separately in vedanànupassanà, cittànupassanà and dhammànupassanà.
The body is the group of big and small material constituents, namely, things like head-hair, body-hair, nails and teeth. In the sense of a collection the word body is used in the sense of 'a body of water' or 'a body of men'.
In the sense of focus on what is filthy, it is the body that is disgusting. The body is the birthplace of the disgusting, the exceedingly repulsive. The birthplace is the place of origin. What originates? The repulsive things like head-hair. Therefore, the body is the place of origin of disgusting or contemptible things.
The Body as Body
Why is the word ßbodyß used twice in the phrase: ßcontemplating the body as a bodyß? It is for determining the object (only body) and isolating it from mentality. And it is for the thorough sifting out of the apparently compact nature of dhammas like continuity.
There are three kinds of compactness in materiality:
the compactness of continuity (santati ghana)
the compactness of group (samåha ghana)
the compactness of function (kicca ghana).
If one cannot see kalàpas of materiality, (råpa kalàpa), he cannot break down the compactness of continuity. Only when he sees kalàpas of materiality does the compactness of continuity disappear. Although you may see kalàpas, if you cannot analyse them, you cannot break down the compactness of group. That means you cannot realize ultimate materiality. Only when you can analyse them to see all kinds of ultimate materiality in each only particle, such as the earth element, water element, fire element, does the compactness of group disappear. Although you may analyse many particles and see ultimate materiality in them, if you cannot distinguish the function of each kind of ultimate materiality in a only kalàpa, you cannot realize Nibbàna. The function of one kind of materiality is different from that of other kinds of materiality. You must try to distinguish the function of every kind of materiality systematically by discerning its characteristic, function, manifestation and proximate cause. Because of this The Buddha taught us to contemplate the body as a body.
There is no contemplating of feelings, mind or categories of dhamma in the body, but only the contemplating of the body. Therefore, determination through isolation is set forth by pointing out the way of contemplating in the body only the property called the body.
Let me explain this point with an example. While you are meditating, there may be hardness or heat in any part of your body. Because of the hardness or heat you feel painful. If you discern the hardness or heat as a feeling, it is wrong. According to The Buddha's teaching, you should discern materiality as materiality. The characteristics of the elements: hardness, heat and so on are included within the contemplation of the body (kàya) section of Satipatthana sutta. People should not confuse these characteristics with vedanà. Vedanà is a separate section. When one contemplates these characteristics one is contemplating body (kàya). Heat is fire element (tejodhàtu), hardness is earth element (pathvidhàtu). Because of this, The Buddha taught that you must discern the body as only a body. You should not discern the body as feeling, mind or dhamma.
In the body, there is no contemplation of a uniform thing, apart from the big and small members of it. There is no contemplation of a man or woman, only such things as head-hair and body-hair. There can be nothing apart from primary and derived materiality in a body.
If you practise ànàpànasati systematically up to the fourth jhàna, your light of concentration will be very strong and powerful. With the assistance of the light, if you look into your body, you will see the thirty-two parts of your body clearly. Apart from them there is nothing else. The collection of the thirty-two parts is called a man or a woman.
And if you practise four-elements meditation systematically, you will see many small particles (kalàpas). If you further analyse those kalàpas, you will see the four kinds of primary materiality, namely, the earth element, water element, fire element and wind element, and derived materiality, such as colour, odour, flavour and nutriment. There is nothing apart from the primary materiality and derived materiality in the body.
There are three kinds of seeing:
- (1) Seeing the collection of major and the minor material members (the head, hands, legs etc.): this is like seeing the different parts of a cart (wheels, axle etc.)
- (2) Seeing the collection of parts (head-hair, body-hair, nails etc.): this is like seeing the components of a city (?____ _____________________________?).
- (3) Seeing the collection of primary and derived materiality: this is like peeling the layers off the trunk of plantain tree, or like opening an empty fist. Why? Because as soon as both primary and derived materiality arise they pass away: there is no permanent substance in them.
Therefore, the thorough sifting out of the apparent compactness is shown by pointing out the body in the form of many different collections in many ways.
In the body, only the above-mentioned collections are seen but no body, man, woman or anything else is seen. Beings engender wrong belief in many ways in the bare groups of things mentioned above. Therefore the ancient commentator teachers said:
What he sees is not [properly] seen;
What is seen he does not (properly) see;
Not seeing [properly] he is firmly shackled;
And he, the shackled fool, cannot be free from the round of rebirths.
We should like to explain this stanza. All yogis should see ultimate materiality and mentality. But if they see that 'this is a man,' 'this is a woman,' 'this is my son,' 'this is my daughter,' 'this is my father,' 'this is my mother,' and so on, these kinds of seeing are what they should not see. This is what the commentator meant by saying 'what he sees is not (properly) seen; what is seen he does not (properly) see'. This is not a proper way of seeing. Why? This seeing will increase one's attachment, anger and other defilements. So seeing in this way is the foundational cause producing a lot of defilements. We call it micchàbhinivesa; it engenders wrong belief in many ways in the bare groups of things mentioned above. 'He does not properly see' means that he cannot penetrate ultimate materiality and mentality, and is therefore firmly shackled. 'Shackled' means that he cannot escape from wrong views. If he sees that 'this is a man,' ' this is a woman,' etc, it is ignorance (avijjà). If there is strong and powerful ignorance, craving (taõhà) will occur. Repeated craving is called clinging (upàdàna). If there are ignorance, craving and clinging, there will be volitional formations, (saïkhàra). They may be good, wholesome dhammas (kusaladhamma) or bad, unwholesome dhammas (akusaladhamma). These wholesome dhammas and unwholesome dhammas will give rise to a new rebirth or a new set of the five aggregates. In this way the round of rebirths (sa§sàra) will occur incessantly. So the shackled fool cannot be free from the round of rebirths. How must we practise to remove ignorance, craving and clinging? We must practise to know the truth, ultimate materiality and mentality.
And here, by the passage: ßFor the determining of the object by isolating it,ß and ßfor the thorough sifting out of the apparently compact nature of things like continuity,ß this too should be understood: This person contemplates the body as only a body. Why? He sees kalàpas and analyses them to see ultimate materiality. He contemplates it as only the body, not anything else. What does this mean? In this definitely impermanent, suffering, non-self, and impure body, he does not see permanence, pleasure, a self, or beauty. The body-contemplation is the contemplation of the collection of qualities of impermanence, suffering, non-self, and impurity. He sees that ultimate materiality passes away as soon as it arises, so it is impermanent; it is always subject to arising and passing away, so it is suffering; there is no permanent self in it, so it is non-self; and it is always accompanied by bad colour, bad odour, and so on, so it is impure. So he always sees ultimate materiality as impermanent, suffering, non-self and impure.
There is no contemplating of the body with reference to a self or to anything belonging to a self. Owing to the contemplating of collections of things, contemplating the body as a body is a method which sees the body alone without the idea of it being ''my'' body or ''their'' body.
The meaning should be understood thus: ßContemplating the body as a bodyß is seeing step by step the body as a group of impermanent materiality and so on, as what is taught in the passage of the Pañisambhidà Magga that begins:
In this body, he contemplates according to impermanence, not permanence.
Altogether there are seven ways of contemplation:
- (1) Contemplation of impermanence (aniccà nupassanà)
One contemplates how the body is impermanent, not permanent. - (2) Contemplation of suffering (dukkhà nupassanà)
One contemplates how the body is subject to suffering, not to happiness. - (3) Contemplation of non-self (anattànupassanà)
One contemplates how the body is non-self, not self.
These first three contemplations give rise to the next four contemplations:
- (1) Contemplation of disenchantment (nibbidà nupassanà)
Again and again, one contemplates how the body is impermanent, suffering and non-self, with thoughts directed at turning away from the body, directed at disenchantment with the body. - (2) Contemplation of the fading away of lust (viràgà nupassanà)
Again and again, one contemplates how the body is impermanent, suffering and non-self, with thoughts directed at getting rid of one's attachment to the body. - (3) Contemplation of cessation (nirodhà nupassanà)
Again and again, one contemplates how the body is impermanent, suffering and non-self with thoughts directed at cessation, not origination. - (4) Contemplation of relinquishment (pañinissaggà nupassanà)
One contemplates how the body is impermanent, suffering and non-self with thoughts of giving it up, not taking it up.
When one practises in the above seven ways, one's insight knowledge abandons defilements temporarily. How? When he sees the impermanent nature, the perception of permanence disappears. As conceit arises because of the perception of permanence, when he sees the impermanent nature, conceit disappears. When he contemplates the body of materiality and mentality as dukkha (suffering), the craving and perception of pleasantness disappear. When he contemplates materiality and mentality as non-self, his insight knowledge abandons the perception of self and wrong view of self (atta). In this way aniccànupassanà, dukkhànupassanà and anattànupassanà abandon those defilements temporarily. When his insight knowledge is mature he will realize Nibbàna. In Nibbàna there is no materiality, mentality, impermanence, dukkha and self, but there is real happiness in Nibbàna.
Ardent, Clearly Comprehending and Mindfully
The Buddha taught that 'a bhikkhu abides contemplating the body as a body ardent, clearly comprehending, and mindfully.' Ardour, clear comprehension, and mindfulness are very important for yogis. ßArdourß, which is energy (viriya), can burn away the defilements of the three planes of becoming.
ßClear comprehensionß is discerning rightly, entirely and equally. 'Entirely' means knowing in all ways. 'Equally' means proceeding through the higher and higher spiritual attainments.
If a bhikkhu discerns head-hair, body-hair, etc, this discernment is right discernment. If he discerns ultimate materiality, this discernment is also right discernment. But partial discernment is not enough. He must discern completely, for example, from head-hair to urine and from urine to head-hair internally and externally. Why? People have attachment for the thirty-two parts of the body not only internally but also externally. Because of this many have married and they have much attachment to each other. So we should practise to discern not only internally but also externally. If you so practise you are discerning entirely, in all ways. We must also discern the four elements in head-hair, etc systematically to see kalàpas. Then we should analyse those kalàpas to see all kinds of ultimate materiality in each of the thirty-two parts. If you practise so you are also discerning entirely, in all ways.
'Equally' means proceeding through the higher and higher spiritual attainments. How should we discern equally? Previously I explained that discerning materiality alone is not enough to realize Nibbàna; you must also discern mentality. But discerning materiality and mentality alone is not enough to realize Nibbàna, you must also discern their causes, that is to say, you must discern dependent origination systematically to see the causal relationship between causes and effects. But even you practise so it is still not enough for you to realize Nibbàna; you must also discern ultimate mentality-materiality and their causes as impermanent, dukkha and non-self for higher and higher spiritual attainments to realize Nibbàna.
ßContemplating with mindfulness,ß means being endowed with mindfulness that takes up the body as a meditation object. The yogi contemplates with clear comprehension (wisdom) after taking up the object with mindfulness. This point is very important. We can explain it with an example. Suppose there is a ruby here. You pick it up with one hand and then look at it. Similarly, the yogi takes up the object with mindfulness, and then sees it with wisdom. After taking up materiality with mindfulness the yogi contemplates it with wisdom thus: 'this is materiality,' 'this is hardness,' 'this is the earth-element,' 'this is the wind-element,' 'this is the fire-element,' and so on.
In the same way, if you are practising four-elements meditation, you must remember one by one the twelve characteristics, hardness, roughness, heaviness, softness, smoothness, lightness, flowing, cohesion, heat, coldness, supporting, and pushing. Remembering or recollecting them as they exist in the body is mindfulness, knowing them is wisdom, and trying hard to know them is effort.
If you are able to discern them quickly again and again from head to feet, then you should overlook your body as a whole. While overlooking, if you are able to see the twelve characteristics nearly simultaneously, you should change to discern just four groups. Hardness, roughness, heaviness, softness, smoothness, lightness are the earth element. Flowing and cohesion are the water element. Heat and coldness are the fire element. Supporting and pushing are the wind element. If you remember the four elements again and again systematically, this remembering is mindfulness. If you see them clearly, this clear seeing is comprehension or wisdom. Trying to know and concentrating on them is effort. So these three factors, mindfulness, comprehension and effort, are very important for the practise of any meditation.
Now you are practising ànàpànasati. You should first take up the object of ànàpànasati, the breath, with mindfulness. Then you should see it clearly with wisdom. Mindfulness remembers the breath. Wisdom knows the breath clearly. You must practise with strong yet balanced effort. With a lazy mind you cannot see the object clearly.
In fact, there is nothing that can be called contemplation without mindfulness. Without mindfulness one cannot remember any object. How then can one contemplate that ' this is impermanent', 'this is dukkha', and 'this is non-self'? Therefore The Buddha said: ßO bhikkhus, mindfulness is useful in all circumstances, I declare.ß
The subcommentary explains why mindfulness is useful in all circumstance as follows: it is desirable everywhere in the state of becoming, in every sluggish and unbalanced state of mind. Or ßuseful in all circumstancesß is that by its help that the other six enlightenment factors are capable of being developed. Here, contemplation takes place by means of wisdom that is assisted by mindfulness. (D-ñã-2-294)
We should like to explain briefly the seven enlightenment factors (bojjhaïga):
- (1) the enlightenment factor of mindfulness (sati- sambojjhaïga)
- (2) the enlightenment factor of investigation of dhamma (dhammavicaya- sambojjhaïga)
- (3) the enlightenment factor of effort (viriya-sambojjhaïga)
- (4) the enlightenment factor of rapture (pãti-sambojjhaïga)
- (5) the enlightenment factor of tranquillity (passaddhi-sambojjhaïga)
- (6) the enlightenment factor of concentration (samàdhi- sambojjhaïga)
- (7) the enlightenment factor of equanimity (upekkha-sambojjhaïga)
- (8)
- (9) Apart from mindfulness, the other six enlightenment factors can be divided into two groups. The enlightenment factors of investigation of dhamma, effort and joy are one group. The enlightenment factors of tranquillity, concentration and equanimity are the other group. The enlightenment factor of mindfulness is in the middle to balance these two groups. There are two kinds of enlightenment factors, mundane and supramundane. The supramundane enlightenment factors are associated with the path knowledge, which see Nibbàna and penetrate it with wisdom. The mundane enlightenment factors take the body, feeling, mind and dhamma as objects.
Now most of you are developing concentration, and some are practising Vipassanà. If you are developing concentration, and if the enlightenment factor of concentration is a little excessive, it is all right. But if it is over excessive it is not good. If you are practising Vipassanà, and if the enlightenment factor of investigation of dhamma is a little excessive, it is all right. Why? Because it is a very important factor in order for you to practise Vipassanà to see things as they really are; to let go all the attachment to five aggregates. You must investigate materiality, mentality, causal relationship, and the characteristics of impermanence, dukkha and non-self.
In both Samatha and Vipassanà mindfulness is important, because contemplation takes place by means of wisdom which is assisted by mindfulness.
The commentary continues: To point out the things which influence the progress of meditation is the purpose of the words, ßardent, clearly comprehending, and mindfully.ß
To the lazy state of mind there is the obstacle of mental laxity.
The state of mind that is not comprehending clearly commits blunders of judgement in choosing the right means and in avoiding the wrong. For example, while practising, if you do not comprehend the breath clearly, you are actually not practising ànàpànasati, not following the right path.
The state of mind that is inattentive (the mental state of absent-mindedness) is incapable of taking up the right means and of rejecting the wrong ones. For example, if you are not interested in discerning the breath, you will forget it, because you would rather pay attention to other objects, such as past events, future plans, bodily sensation, and sounds. Your mindfulness is very weak then. Your effort to know the breath clearly is also weak. Understanding of the breath is also weak. Your mind is then incapable of taking up the right means and of rejecting the wrong ones. So strong and powerful effort, clear comprehension and mindfulness are very important while you are meditating.
When a yogi is not ardent, not clear comprehending and not mindful, he will not be able to succeed in achieving his aim. So please try to be an ardent, clear comprehending and mindful yogi.
After pointing out the things that make up the conditions connected with the clear contemplation of the body, the things that make up the conditions which should be abandoned are pointed out in the phrase ßthus he overcomes covetousness and grief for the world.ß If you are unable to abandon these two defilements, you will not be able to attain higher concentration.
So while you are contemplating body as a body, you must develop three factors, ardent effort, clear comprehension and mindfulness, and overcome two things, covetousness and grief.
ßOvercomeß refers to the discipline of knocking out an evil quality by its opposite good quality. Or it refers to the overcoming of evil part by part and through the disciplining or the overcoming of the passions by suppression by entering and abiding in absorption.
ßFor the worldß: the body is the world in the sense of a crumbling thing.
As covetousness and grief are also abandoned in feeling, mind, and categories of dhamma, the Vibhaïga says: It is just the five aggregates of clinging that constitute the world.
Covetousness stands for sensual desire, and grief for anger. As sensual desire and anger are the principal hindrances, the abandoning of all the hindrances is implied by the overcoming of covetousness and grief.
So according to The Buddha's instruction, while you are meditating, you must remove all the hindrances.
Hindrances
There are six hindrances:
- (1) the hindrance of sensual desire (kàmacchandaõivara)
- (2) the hindrance of ill will (byàpàadaõivara)
- (3) the hindrance of sloth and torpor (thinamiddhaõivara)
- (4) the hindrance of restlessness and worry (uddhacca-kukkuccaõivara)
- (5) the hindrance of doubt (vicikicchàõivara)
- (6) the hindrance of ignorance (avijjà).
The hindrances are so called because they obstruct the way to a heavenly rebirth or rebirth in a good plane and to the attainment of jhàna and Nibbàna. If a person's near death impulsion (maraõàsanna javana) is an unwholesome one, after death he will reach one of the four woeful planes. Thus the hindrances obstruct the way to a heavenly rebirth or rebirth in a good plane. If you have any of the hindrances, you cannot attain any jhàna or realize Nibbàna, because they obstruct the way to the attainment of jhàna and Nibbàna. (The hindrances are removed by attaining jhàna sammàdiññhi. This is when the mind penetrates, for example, the nimitta in ànàpànasati. This is the time when the hindrances are suppressed temporarily. Especially this is when the mind is absorbed in the ànàpàna patibhàga nimitta.) For example, while you are meditating, if you long for delicious food, your concentration will then begin to decrease.
The hindrances are mental factors which prevent unarisen wholesome dhammas from arising and which do not allow arisen wholesome dhammas to endure. The first five hindrances are the major obstacles to the attainment of the jhànas, and the sixth hindrance, ignorance, is the major obstacle to the arising of wisdom.
Altogether eight mental concomitants (cetasika) are included in the six hindrances. In two cases, however, a pair of mental concomitants is counted as a only hindrance. The Abhidhamma commentaries explain that sloth and torpor, and restlessness and worry, are joined into compounds because of the similarities in their respective functions, conditions and antidotes. Both sloth and torpor have the function of engendering mental sluggishness. They are conditioned by laziness and drowsiness, and are countered by arousing energy. Restlessness and worry share the function of engendering disquietude. They are conditioned by disturbing thoughts, and countered by the development of concentration.
The hindrance of sensual desire: If you have many sensual desires while you are meditating, your concentration will decrease. Sensual desire belongs to the greed group. During The Buddha's time, there was a bhikkhu called Upananda. He was a relative of The Buddha and was skilled in teaching the Dhamma. But he was very greedy for the four requisites. Because of this, he tried hard to obtain the four requisites in unlawful ways. We would like to tell you his story from the Dhammapada commentary.
The Venerable Upananda
Once when the rains was near at hand, the Venerable Upananda went off into the country. He stopped at a certain monastery to teach the Dhamma, and the novices and new bhikkhus liked the way he talked so well that they said to him, 'Spend the rainy season here, Venerable Sir.' 'what allowance is made to a monk who spends the season of the rains here?' asked the bhikkhu. 'A only cloak,' was the reply. The bhikkhu left his shoes there and went on to the next monastery. When he reached the second monastery, he asked the same question, 'What allowance is made here?' 'Two cloaks,' was the reply. There he left his walking-stick. Then he went on to the third monastery and asked the same question, 'What allowance is made here?' 'Three cloaks,' was the reply. There he left his water-pot.
Then he went on to the fourth monastery and asked the same question, 'What allowance is made here?' 'Four cloaks,' was the reply. 'Very good,' said the bhikkhu, 'I will take up my residence here.' And there he went into residence. He taught the Dhamma to the laymen and monks who resided there so well that they honoured him with a great number of garments and robes. When he had completed residence, he sent a message to the other monasteries, saying, 'I left my requisites behind me, and must therefore have done whatever is required to qualify for residence; pray send them to me.' When he had gathered all of his possessions together, he put them in a cart and continued his journey.
Now at a certain monastery two young bhikkhus who had received two cloaks and a only blanket found it impossible to make a division satisfactory to both of them. Therefore they settled themselves beside the road and began to argue, saying, 'You may have the cloaks, but the blanket belongs to me.' When they saw the bhikkhu approaching, they said, 'Venerable Sir, you make a fair division and give us what you think fit.' 'Will you abide by my decision?' 'Yes indeed; we shall abide by your decision.' 'Very good, then.' So the bhikkhu divided the two cloaks between the two bhikkhus; then he said to them, 'This blanket should be worn only by those who teaches the Dhamma.' Having said thus, he shouldered the costly blanket and went off with it.
Disgusted and disappointed, the young bhikkhus went to The Buddha and reported the whole occurrence to him. Said The Buddha, 'This is not the first time he has taken what belonged to you and left you disgusted and disappointed; he did the same thing also in a previous state of existence.' And he related the following:
Once upon a time, long ago, two otters called Anutãracàrã and Gambhãracàrã, caught a big redfish and fell to quarreling over it, saying, 'The head belongs to me; you may have the tail.' Unable to effect a division satisfactory to both of them, and catching sight of a jackal, they appealed to him for a decision, saying, 'Uncle, you make such a division of this fish as you think proper and render an award.' Said the jackal, 'I have been appointed judge by the king, and am obliged to sit in court for hours at a time; I came out here merely to stretch my legs; I have no time now for such business.' 'Uncle, do not say that; make a division and render an award.' 'Will you abide by my decision?' 'Yes indeed, uncle, we shall abide by your decision.' 'Very good, then,' said the jackal. The jackal cut off the head and laid that aside, and then cut off the tail and laid that aside. Then he had so done, he said to them, 'Friends, that one of you who runs along the bank (Anutãracàrã) shall have the tail, and that one of you who runs in the deep water (Gambhãracàrã) shall have the head; as for this middle portion, however, this shall be mine, because I am a judge.' And to make them see the matter in a better light, he pronounced the following stanza:
Anutãracàrã shall have the tail,
And Gambhãracàrã shall have the head;
But as for this middle portion,
It shall belong to the justice.
Having pronounced this stanza, the jackal picked up the middle portion of the fish and went off with it. As for the otters, they were filled with disgust and disappointment, and stood and eyed the jackal as he went away.
When The Buddha had finished this story of the past, he said, 'And thus it was that in times long past this bhikkhu filled you with disgust and disappointment.'
So Bhikkhu Upananda was very greedy even in his past life. Because of this bad habit, he could not meditate well. He could not attain any jhàna or realize Nibbàna although he listened much to The Buddha's teaching.
While you are meditating, contentment is very important:
'santuññhã parama§ dhana§' – 'Contentment is the best wealth.'
If you have no contentment, but think, 'Oh, today's food is not good. I don't like it.' If you expect different food which you prefer, it is a problem. Your concentration will decrease. And you will be a second Upananda. So you should not complain about anything. If you are contented, you will find everything is satisfactory and there will be no complaint. Only then can you meditate well.
Conceit
Under the greed group there is another obstacle, conceit (màna), which is also a great obstacle to attaining higher concentration and realising Nibbàna. In The Buddha's time, there were five hundred intelligent brahmins. They studied the three Vedas completely, but they did not see any essence in the Vedas. Because of this, they entered The Buddha's dispensation and were ordained as bhikkhus. Since they were intelligent they will able to study and master the three Piñakas and recite them totally. Because of this, they thought: 'The Buddha's Dhamma was very easy for us. Whatever he teaches we can learn by heart easily. It is not difficult.' So they were conceited and did not pay respect to The Buddha.
One day The Buddha saw that although those bhikkhus had enough pàramã to become Arahants in that life, if they could not remove conceit they would fail to become Arahants. Why? Because a conceited mind is rigid, and thus cannot reach any deep concentration and insight knowledge. So The Buddha tried to remove their conceit.
How did The Buddha remove their conceit? He taught the Måëapariyàya Sutta. In that Sutta, The Buddha explained in detailed four kinds of people. The first kind of person is a worldling who sees each of the four elements as 'this is I', 'this is mine' and 'this is my self'. For example, some yogis may say: 'Sayadaw, my back feels very hard.' At that time, they see the hardness as 'this is mine'. Is it not so? In this way a worldling sees the earth-element with craving (taõhà) as 'this is mine.' Some may think: 'I am a very hard person.' So they see the earth-element with conceit (màna) as 'I'. Some may have the idea that hardness belongs to a self; this is to see the earth-element with wrong view (diññhi) as 'this is my self'. Thus a worldling sees the four elements in the manner of craving, conceit and wrong view.
After that The Buddha taught the view of a stream-enterer (sotàpanna), a once-returner (sakadàgàmã) and non-returner (anàgàmã). These three kinds of noble persons also see the four elements, but they do not see them as 'this is mine, this is I, or this is my self.' Although they have not yet completely removed their attachment to the four elements and all other materiality and mentality, they do not discern them as 'this is mine, this is I, or this is my self.' Why? They are called learners (sekha). They practise Samatha and Vipassanà systematically. They see and analyse kalàpas. They discern ultimate mentality- materiality and their causes, and further discern them as impermanent, dukkha and non-self. Because of this, they have very little attachment for materiality and mentality. They have no wrong view, such as 'this is a self's materiality' and 'this is a self's mentality'. But they see materiality and mentality as impermanent, dukkha and non-self only while they are meditating. When they are not meditating, they see the concepts of a man, a woman, a father, a mother and so on. So they only suppress their defilements temporarily.
Then The Buddha taught the right view of Arahants. Arahants always see materiality and mentality as impermanent, dukkha and non-self. Only when they contemplate on concepts, such as human beings, the earth kasiõa and water kasiõa, they know the concept as 'this is ânanda,' 'this is Sàriputta,' and so forth.
Then The Buddha explains the right view of Sammasambuddhas. Sammasambuddhas also always see materiality and mentality as impermanent, dukkha and non-self. But Arahants' right view and Sammasambuddhas' right view are not the same. [This difference is regarding the quantity of that which is understood. In Majjhima Nikàya (Mula pariyàya sutta) the Arahant is said to have fully understood (pari¤¤a) whilst The Buddha is said to have fully understood the end (pari¤¤atanta)]. Arahants can see the impermanent, dukkha and non-self natures of materiality and mentality, but only a fraction of all mentality and materiality which exits, whereas Buddhas see both of them completely. In our body, there are innumerable kalàpas. We cannot analyse each and every of those kalàpas. We can analyse only some of them. It is the same when we discern the external kalàpas. But The Buddhas can analyse without exception all the kalàpas within one hundred thousand billion world cycles.
While The Buddha was explaining this Dhamma, the five hundred bhikkhus did not understand well. Why? Their knowledge was only scriptural knowledge, not practical knowledge. At that time their conceit slowly receded. When their conceit diminished, they each took a meditation subject from The Buddha. Later they meditated well and attained the jhànas. Based on the jhànas, they discerned materiality and mentality and their causes. And then they contemplated materiality and mentality together with their causes as impermanent, dukkha and non-self. When their insight knowledge was sufficient for them to attain Arahantship, The Buddha taught them at càpàlacetiya of Vesàlã a short sutta called the Abhi¤¤à Sutta. After listening to that sutta, they all attained Arahantship. We shall give you a few sentences from the sutta: 'Bhikkhus, I teach Dhamma only after knowing with my direct knowledge. I never teach Dhamma without knowing with my direct knowledge. I teach Dhamma which has its own causes. I never teach any Dhamma which has no causes.'
This is why you should respect The Buddha's Dhamma, because he taught it only after knowing with his direct knowledge. So as long as those bhikkhus had not yet removed their conceit, they could not realize Nibbàna. After removing their conceit, they meditated with respect and realized Nibbàna. So you too should give up your pride and meditate with respect.
Ill Will
As long as you do not abandon your anger or ill will, you will not be able to develop concentration. âëàvaka yakkha who had strong anger towards The Buddha was a good example.
One evening while âëavaka was attending a meeting of yakkhas in the Himavanta The Buddha went and sat in his mansion in âëavã. When âëavaka was informed by his door-keeper and two yakkha friends that The Buddha was sitting in his mansion, he became furious. He went back to his mansion and attacked The Buddha with nine kinds of weapon, but to no avail. Then he led a terrifying army composed of four divisions combined with various ghosts armed with weapons, and spent half of the night trying to frighten The Buddha. Having failed to frighten The Buddha, he thought: 'I should fling my invincible weapon the divine white cloak !' It is said that if âëavaka the yakkha, flying into a rage, were to throw his divine white cloak up to the sky there would be a drought for twelve years; if it were thrown upon the earth all the trees and plants would dry up, and the land would be deprived of vegetation for twelve years; if it were thrown into the ocean all the waters in it would be dried up like drops of water falling into a red-hot pot; and if it were thrown at a Meru-like mountain, the mountain would fall down, breaking up into fragments.
Then âëavaka, rose up above The Buddha and spinning around hurled his divine white cloak towards The Buddha. Making a terrible sound in the sky like a thunder bolt belching smoke and covered with flames, the cloak flew towards The Buddha but as soon as it go near him it instantly transformed itself into a foot-towel and dropped at his feet.
On seeing this âëavaka became powerless; he felt he had utterly lost his pride like a bull with its horns broken or like a venomous cobra with its teeth taken out. He then reflected: 'Why did it fail?' Then he made a guess: 'The ascetic Gotama abides in loving-kindness. This must be the reason. Now I will deprive him of loving-kindness through using annoying speech.' So he said: 'Ascetic, get out!' The Buddha then accepted his order and went outside the mansion giving a very pleasant reply: 'Very well, friend âëavaka.' Then âëavaka thought: 'The ascetic Gotama is obedient indeed. He went out at my command given but once. Without a cause I have fought against him for the whole night.' With those thoughts âëavaka's heart began to become softened. To test The Buddha further he asked The Buddha again: 'Get in, ascetic!' The Buddha said again pleasingly, 'Very well, friend âëavaka,' and entered the mansion.
Three times âëavaka asked The Buddha to get out from and go into his mansion, and The Buddha did so. Then he thought: 'I will make him weary during the whole night. Then I will throw him to the other side of the Ganga by holding his two legs.' Accordingly he asked The Buddha for the fourth time, 'Come out, ascetic!' Knowing âëavaka's plan The Buddha replied: 'I know the vicious plan that is in your mind. So I will not get out. Do whatever you like.'
Then the yakkha thought: 'Now I will ask the ascetic Gotama some questions. If he fails to give me satisfactory answers, I will make him go mad, burst open his heart and fling him to the other side of the Ganga by holding his two legs.' So he said to The Buddha: 'I shall ask you some questions, ascetic. If you do not answer me, I will make you go mad, or burst open your heart, or seize you by the feet and throw you over the Ganga.' 'I do not see anyone, friend, in the world, including the devas, Màra and brahmà, among beings including ascetics and Brahmins, devas and men, who could make me go mad, or burst open my heart, or seize me by the feet and throw me over the Ganga. Nevertheless, ask what you wish.' Then the yakkha âëavaka addressed The Buddha in verses: 'What in this world is the best wealth for a man? What when well practiced brings happiness? What indeed is the sweetest of flavours? Living in what way do they say one's life is best?'
The Buddha replied:
Faith is the best wealth for a man in this world. Righteousness when well practiced brings happiness. Truth is the sweetest of flavours. They say the life of one living by wisdom is best.
Again the yakkha asked: 'How does one cross the flood? How does one cross the ocean? How does one go beyond misery? How is one purified?'
The Buddha replied:
By faith one crosses the flood, by vigilance the ocean. By energy one goes beyond misery. By wisdom one is purified.
After hearing the answers, âëavaka was established in the fruition of stream-entry.
Thus even though âëavaka had enough pàramãs to attain the noble path and fruition through mere listening to the Dhamma, he was unable to attain them as long as his anger still remained. That was why The Buddha skillfully caused his mind to become softened. After removing his anger towards The Buddha and while listening to the Dhamma with respect, he became a tream-enterer.
Sloth and Torpor
(3) The hindrance of sloth and torpor. While sitting if you are sleepy, can you concentrate well? No. This is a great hindrance. So you should try to remove sleepiness by looking at light, or by rubbing your body, ears, eyes and nose.
Restlessness and Worry
(4) The hindrance of restlessness and worry. This is also a strong obstacle to concentration practice. While practising ànàpànasati, if your mind is restless you should use the counting method to remove restlessness. Apart from the breath, you should not pay attention to any other objects. You should stop thinking, talking and quarrelling with people in your imagination, and in the meditation centre.
The Hindrance of Doubt
(5) The hindrance of doubt. While you are meditating, you should have enough faith in The Buddha, the Dhamma and the Saïgha, those who have attained Ariyaship. If you have enough faith doubt will disappear. While practising ànàpànasati, you should have confidence that through practising this method you can attain jhànas. You should not doubt it, such as having the thought, `Oh, it is not certain I shall attain jhàna.' This kind of doubt will be a great obstacle to your concentration practice.
The Hindrance Of Ignorance
(6) The hindrance of ignorance. If you see ultimate mentality and materiality, and their causes, your insight knowledge will then remove the hindrance of ignorance temporarily. If you attain Arahantship, the hindrance of ignorance will disappear completely.
Removal Of Covetousness And Grief
In the ``Mahàsatipaññhàna Sutta'' The Buddha emphasizes the removal of covetousness and grief. The satisfaction rooted in bodily happiness, delight in the body, and the falling into erroneous opinion that takes as real the unreal beauty, pleasure (sukha), permanence and substantiality of the body are abandoned along with covetousness. The discontent rooted in bodily misery, the non-delight in the development of body-contemplation, and the desire to turn away from facing the real ugliness, dukkha, impermanence and insubstantiality of the body are abandoned along with the overcoming of grief.
Meditation power and skill are shown by the instruction dealing with the overcoming of covetousness and grief. If a bhikkhu contemplates the thirty-two parts of the body clearly and contemplates ultimate materiality as impermanent, dukkha, non-self and impure, this practice will lead to freedom from satisfaction with bodily happiness and discontent in regard to physical misery, keeping away from delighting in the body, keeping on delighting in the course of body-contemplation. His mind will not be captivated by the unreal, nor running away from the real, because he sees the true nature of phenomena clearly with his insight knowledge. Thus these practices produce meditative power. Meditative skill is dexterity in devoting oneself to meditation.
Another Interpretation
There is another way to interpret the passage: '(A bhikkhu) abides contemplating the body as a body ardent, clearly comprehending and mindful.' ßContemplatingß refers to the meditation subject. ßAbidesß refers to protecting the meditation subject, which is the body here.
In the passage 'by ardent', right exertion (sammappadhàna) and energy is referred to. Keeping the meditation subject under all circumstances or the means of protecting the meditation subject is referred to by mindfulness and clear comprehension. The concentration obtained by way of the contemplation of the body is stated by mindfulness. The insight is obtained by clear comprehension. And the fruit of inner cultivation is obtained through the overcoming of covetousness and grief.
The sub-commentary explains thus: Through the force of these two qualities there is the protection of the meditation subject and suitable strength of attention for unbroken practice. The taking up of mindfulness and clear comprehension provides a way of maintaining the meditation subject that is useful in all circumstances.
While practising, for example, ànàpànasati, you should always remember the breath with strong and powerful mindfulness, and know it with clear comprehension. If you practise continuously in every posture in this manner, you will be able to protect your meditation subject as well as your mind.
Further, regarding mindfulness and clear comprehension, the commentary to the Aññhasàlinã, the Måëañãkà, says:
To all who have devoted themselves to the practice of any meditation subject, these two things are helpful, at all times, for the removal of obstruction and the increase of inner culture.
What is the inner culture? It is the removal of all defilements. Citta§ danta§ sukhavaha§
(If your mind is tamed, you attain every happiness.)
The mind free from defilements can lead one to Nibbàna.
The commentary continues to explain the passage, ßHe abides contemplating feelings as feelings… mind as mind… categories of dhamma as categories of dhamma.ß Here the repetition of ßfeelingsß, ßmindß, and ßcategories of dhammaß should be understood according to the reasons given for the repetition of the word ßbodyß in the body-contemplation.
Three Feelings
There are three feelings:
pleasant (sukha),
painful (dukkha), and
neither painful nor pleasant (adukkha-masukha).
Some may ask: ßHow should feelings be contemplated?ß Pleasant feelings should be contemplated as dukkha because they are actually dukkha owing to their conditioned nature and so bound to cause unhappiness when they inevitably change. Painful feelings should be contemplated as a thorn because they produce trouble. The neither painful nor pleasant feelings should be contemplated as impermanent because of non-mastery or dependence. Because they arise dependent on a condition they are subject to passing away and so we have no mastery over them to cause them to remain permanently.
Accordingly, The Buddha said:
The bhikkhu who sees pleasure (sukha) as dukkha (suffering), pain as a thorn, The neutral peace without pleasure and pain as impermanent, Will correctly understand and go his way calmly.
The sub-commentary explains:
Who sees pleasure as dukkha means who sees with the eye of wisdom that pleasant feelings are dukkha because of change, that is to say, as soon as they arise they pass away.
Who sees pain as a thorn means who sees painful feelings because they are damage-causing, piercing, and as something hard to extract.
The neutral peace means that the neutral feeling is peaceful, because it is not as gross as pain and pleasure, and because it is restful by nature.
All the three kinds of feelings are impermanent because they cease after their arising. They are temporary and in a state of constant dissolution. To see feelings in this way is to see the neutral peace of the neither painful nor pleasant feelings as fleeting. One who sees in this way is indeed the bhikkhu who will rightly understand and go his way calmly.
Further, all feelings should be simply contemplated as dukkha. For this has been said by the Exalted One:
ßAll that is felt is dukkha, I say.ß
This is because feelings are subject to continual arising and passing away.
It should also be understood according to the Arahant-Bhikkhuni Dhammadinnà''s explaination to her former husband Visàkha, in the Cåla Vedalla Sutta of the Majjhima Nikàya:
Friend Visàkha, pleasant feeling is agreeable while it lasts and is disagreeable when it changes. Painful feeling is disagreeable while it lasts and agreeable when it changes. The neither painful nor pleasant feeling is agreeable when its existence is known and disagreeable when it is not known.
The feelings should also be seen according to the seven contemplations I mentioned before:
- (1) Contemplation of impermanence (aniccà nupassanà):
You must contemplate feelings as impermanent, because as soon as they arise they pass away. ['as soon as' means that the feeling lasts for an extremely short duration before they cease. Of course a similar feeling arises immediately subsequent to it as long as the cause remains.] - (2) Contemplation of suffering (dukkhà nupassanà)
You must contemplate feelings as dukkha, because they are subject to incessant arising and passing away. - (3) Contemplation of non-self (anattà nupassanà)
You must contemplate feelings as non-self, because there is no concrete substance in feelings.
- (10)
- (4) Contemplation of Disenchantment (nibbidà nupassanà)
If you discern the three characteristics, (impermanence, dukkha and non-self), nibbidànupassanà, viràgànupassanà, nirodhànupassanà and pañinissaggànupassanà will occur as the results. You will be able to contemplate feelings as impermanent, dukkha and non-self, and when this insight knowledge is mature, disenchantment will appear. - (5) Contemplation of the fading away of lust (viràgà nupassanà)
If you contemplate feelings as impermanent, dukkha or non-self, attachment to feelings will disappear temporarily. - (6) Contemplation of cessation (nirodhà nupassanà)
If you discern the three characteristics of feelings, defilements will cease temporarily. - (7) Contemplation of relinquishment (pañinissaggà nupassanà)
For insight (Vipassanà) is called both 'relinquishment as giving up and 'relinquishment as entering into'. Why? Firstly by the use of Vipassanà the defilements are given up because it substitutes the qualities opposite to them, in their place. At the same time kamma ceases and therefore the resulting production of the clinging aggregates, and secondly through seeing the wretchedness and undesirability of formations (saïkhàra), the mind also enters into Nibbàna by inclining towards Nibbàna, which is the opposite of formations (saïkhàra) (Vs-1- ) because it is unconditioned (asankhatta).
This contemplation enables you to run towards Nibbàna. So it is called pañinissaggànupassanà. Unless the reader is expert in Pàëi, this explanation does not explain.
Mind and Dhamma-Objects
As for the third and fourth foundations of mindfulness: mind (citta) and dhamma-objects (dhamma), they too should be contemplated upon by way of the diversity of the division of object (àrammana), dominance (adhipati), conascence (sahàjàta), plane (bhåmi), action (kamma), result (vipàka), functional process (kriyà) and so on, beginning with impermanence, and by way of mind that is with passion and so forth as explained in detail in the later passages of this sutta.
Mind and the majority of the categories of dhamma appear by the mind taking an object, in the case of vision such an object could be a colour. So you can contemplate this pair of foundations of mindfulness by way of objects. For example, if you want to contemplate the eye-door cognitive-process (cakkhudvàra-vãthi), first you should discern the eye-base(the eye door), and bhavaïga, the mind-door. Then you should discern the colour of a group of kalàpas. When the colour impinges on both doors simultaneously, the eye-door cognitive-process will occur. You can then discern the eye-door cognitive-process as impermanent, dukkha and non-self. In the eye-door cognitive-process, consciousness is mind, whilst mental formations are categories of dhamma. So both cittànupassanà and dhammànupassanà can be studied together in this way. You can see them clearly when you practise the discernment of mentality. We shall discuss this in more detail when we come to the cittànupassanà and dhammànupassanà sections.
Categories of dhamma should be contemplated by their peculiar characteristics (salakkhaõa) of contact (phassa) and so on; by their general characteristics (sàma¤¤a lakkhaõa) of impermanence and so on; by their voidness nature (su¤¤ata dhamma), namely voidness of a self. Categories of dhamma should be contemplated by way of the seven contemplations of impermanence and so forth, and by the divisions of what is present and what is absent and so forth as mentioned later in this sutta.
The Power of the Supramundane Path
If in the world, here referring to the yogi's body, covetousness and grief are abandoned, in the worlds of his feelings, mind and dhamma objects, these are also abandoned. This refers to the abandonment of defilements by the supramundane path.
The abandoning of the defilements has been explained both according to different kinds of people and according to the different subjects of the foundation of mindfulness. Or it can be understood thus: It is explained in this manner in order to indicate that the abandoning of the defilements in one foundation implies the abandoning of the defilements in the remaining three foundations.
The subcommentary explains: Therefore, it is not fit to speak of the abandoning of these as being sequential. For when the defilements are abandoned, they are not abandoned separately in one foundation after another. So the defilements pertaining to the body are not first abandoned and then those belonging to the feeling and so forth are abandoned in succession. But the defilements of all four foundations are abandoned when the defilements are abandoned in one. This is the power of the supramundane path.
The defilements which would otherwise arise in the future are abandoned through the eradication of their causes by the attainment of the supramundane path. The defilements thus abandoned are called latent tendency (anusaya). One could say they are potential future defilements, but in this case they cannot arise in the future. It is possible for them to arise in the future only if the supramundane path is not attained.
Defilements can also be temporarily abandoned through the observance of morality and the development of absorption, which make the causes temporarily powerless. In this case, although they do not occur in the present, they remain latent in the mentality-materiality process. Once the conditions are suitable, they will arise again.
We should like to explain with an example. Suppose there is now a mango tree without fruit. But some day in the future it may bear fruit. So we say that in the mango tree there is the potential to produce fruit in the future. Similarly, the latent tendency is the potential in your mentality-materiality process. Although the latent defilements do not occur now, if they are not destroyed by the supramundane path there is still possibility for them to reappear in the future because of wrong attention (ayonisomanasikàra) towards various objects.
As for past defilements and those arising in the present, they are beyond the scope of abandoning. Once we are aware of the defilements in the present moment, they have already arisen, it is too late to prevent them. However we may prevent them from continuing to arise in the future by cultivating wholesome dhammas. Path knowledge and fruition knowledge will eradicate them completely preventing any future occurrence at all.
The abandoning of the defilements of one foundation in the path consciousness-moment is in fact the abandoning of the defilements of all foundations. It is right to say that the defilements are abandoned by the Noble Path (ariyamagga).
We should like to explain a little more. Once you have discerned ultimate materiality and mentality, and their causes, while you are contemplating materiality or mentality as impermanent, dukkha or non-self, you may realize Nibbàna. If you realize Nibbàna while contemplating materiality as non-self, your path knowledge destroys the defilements which would otherwise arise dependent on materiality as well as mentality. In the same way, if you realize Nibbàna while contemplating feelings as impermanent, dukkha or non-self, your path knowledge destroys not only the defilements which would otherwise arise dependent on feelings but also those which would otherwise arise dependent on ultimate materiality, mind, and categories of dhamma. It is the same when you realize Nibbàna while contemplating mind and categories of dhamma as impermanent, dukkha or non-self.
The way of abandoning defilements for one person is not necessarily the same as that for another person. Reference to the different kinds of people is made to point out difference of method by way of the foundation cultivated.
Now we should like to explain the power of mundane noble path. What is abandoned temporarily by mundane meditation on the body is not abandoned in the other three foundations, that is, feeling, mind and categories of dhamma.
Even if covetousness and grief do not occur in the other three foundations when they are suppressed in the body, it should not be stated that owing to efficient rejection by meditation there is no covetousness and grief in other objects. Therefore, it is necessary to emphasize the rejection of covetousness and grief again in feelings, mind and dhamma-objects. Because of this, in every kind of contemplation (anupassanà) The Buddha repeats his instruction to discard covetousness and grief for the world. The power of the mundane Noble Eightfold Path is not as strong as that of the supramundane Noble Eightfold Path.
This is the explanation of the introduction of the `Mahàsatipaññhàna Sutta'. Now we should like to discuss the foundation of mindfulness on body (kàyànupassanà satipaññhàna) in detail. First we discuss mindfulness of breathing as taught in the sutta.
Contemplation of the Body
Mindfulness of Breathing
I should like to explain how to practice mindfulness of breathing according to the `Mahàsatipaññhàna Sutta'. In the Sutta, The Buddha says:
Bhikkhus, how does a bhikkhu abide contemplating the body as a body?
Here, bhikkhus, a bhikkhu goes to the forest, or to the foot of a tree or to a secluded place. Then he sits down cross-legged, keeps his upper body erect and establishes his mindfulness on the object of his meditation. He breathes in mindfully; he breathes out mindfully.
When he breathes in long, he understands: `I breathe in long.'
When he breathes out long, he understands: `I breathe out long.'
When he breathes in short, he understands: `I breathe in short.'
When he breathes out short, he understands: `I breathe out short.'
He trains thus:
`I shall breathe in experiencing the whole breath body clearly.'
He trains thus:
`I shall breathe out experiencing the whole breath body clearly.'
He trains thus:
`I shall breathe in tranquilizing the whole breath formations.'
He trains thus:
`I shall breathe out tranquilizing the whole breath formations.'
Just like a skilled turner or his apprentice,
while he makes a long turn he understands: `I make a long turn.'
While he makes a short turn, he understands: `I make a short turn.'
In the same way,
when a bhikkhu breathes in long, he understands: `I breathe in long.'
When he breathes out long, he understands: `I breathe out long.'
When he breathes in short, he understands: `I breathe in short.'
When he breathes out short, he understands: `I breathe out short.'
He trains thus:
`I shall breathe in experiencing the whole breath body clearly.'
He trains thus:
`I shall breathe out experiencing the whole breath body clearly.'
He trains thus:
`I shall breathe in tranquilizing the whole breath formations.'
He trains thus:
`I shall breathe out tranquilizing the whole breath formations.'
Only in The Buddha's Dispensation
This is The Buddha's instruction on mindfulness of breathing, specially for the attainment of jhàna. In the passage, the word 'here' means in this Dispensation of The Buddha. By the word 'here,' dispensations other than The Buddha's are excluded as they do not teach mindfulness of breathing in the complete way as it is taught in The Buddhadhamma. Outside The Buddha's dispensation there is no one who can teach ànàpànasati in the complete way. It is taught only in The Buddha's dispensation. For it is said:
Here we find a true ascetic (samaõa); other schools are empty of ascetics.
Suitable Places
The Buddha points out suitable places for yogis in the passage:
A bhikkhu goes to the forest, to the foot of a tree or to a secluded place.
This makes it clear which abode is appropriate for the cultivation of mindfulness.
The mind of the yogi has dwelt on visual objects and other sensual objects for a long time before he comes to meditate. He does not like to enter the road of meditation, because his mind is not tamed and is not used to living without sensual pleasures. He is like a wild young bull who if he is harnessed to a cart always wants to run off the road. Before he comes to meditate, his mind constantly came into contact with various kinds of sensual objects, such as movies, pleasant music, delicious food, and an enjoyable social life. His mind took great delight therein. But now there are no movies, no music, etc. to please his eyes, ears, etc., and thus his mind is just like a fish taken out of the water and put on the dry ground. It jumps about in distress longing for water. Now the in&out breath is just like dry ground; it is monotonous and unsatisfying to the mind which is ever longing for sensual pleasures. While sitting, instead of concentrating on the breath, he spends much of his time dwelling on past sensual pleasures that he enjoyed, or on future sensual pleasures that he expects to enjoy. But this is just a waste of time and is not helpful to mental cultivation. Even if he practices in this way for his whole life there will be no improvement for him.
Thus, in order to overcome his bad habit he should repeatedly bring his mind back to the breath, keeping his mind on it as long as possible. In this way he begins to develop a new habit of concentrating on the breath. It is just like a cowherd who wishes to tame a wild calf nourished entirely on the milk of a wild cow. He leads that calf away from the cow to a stout post firmly sunk in the ground and then ties it to it. When that calf jumps here and there it finds that it is impossible to run away. Eventually it tires of struggling and crouches down or lies down at that very post. In the same way, he who wants to tame the wild mind that has for a long time been nourished on visible and other sensual objects leads the mind away from them and ushers it into a forest, to the foot of a tree or to a secluded place. Then he ties that mind to the post of the object of a foundation of mindfulness, such as the breath, with the rope of mindfulness. His mind will also jump here and there. When it cannot obtain the objects it had long grown used to and finds it impossible to break the rope of mindfulness and run away, it will finally sit or lie down at that very object by way of access and full absorption.
Therefore, the ancient commentators said:
As one who wants to break a wild young calf
Would tether it to a stout stake firmly, here,
In the same way the yogi should tie fast
His own mind to the meditation object.
This is why this abode is appropriate. Therefore, it is said:
This makes clear which abode is appropriate for the cultivation of mindfulness.
Mindfulness of breathing is not easy to accomplish without leaving the neighbourhood of a village because sound is a thorn to absorption. In a place that is uninhabited it is easy for the yogi to take up this meditation subject. Therefore, The Blessed One pointed out the abode suitable for that with the words, goes to the forest, or to the foot of a tree, or to a secluded place.
The Buddha is like a master of the science of building sites because he pointed out the suitable abode for yogis.
After a master in the science of selecting building sites has seen a stretch of ground good for building a town and has considered it well from all sides, he advises: 'Build the town here.' When the building of the town is completed he receives high honour from the royal family. In the same way, after The Buddha has well considered from all points the abode suitable for the yogi he advises: 'This meditation subject should be chosen.' When Arahantship has eventually been reached by the yogi, he expresses his gratitude and admiration with the words: 'Certainly, The Blessed One is the Supremely Awakened One.' The Buddha receives great honour.
The bhikkhu is comparable to a leopard. Like the leopard he lives alone in the forest and accomplishes his aim by overcoming those contrary to him, namely, the passions.
A great king of leopards hidden in the forest in grass-bush, jungle-bush or hill-thicket, seizes wild buffalos, elks, pigs and other beasts. In the same way, the bhikkhu devoting himself to the meditation subject gains the Four Noble Paths and Fruitions one after another. Therefore the ancient commentators said:
As a leopard lies in ambush and captures beasts,
So does this son of the Awakened One,
The striving man, the man of keen vision,
Having gone into the forest seize therein
Fruition that truly is supreme.
And so the Blessed One said goes to the forest etc. to point out the suitable place for fruitful exertion in meditation.
Although you are now neither in the forest nor at the foot of a tree, and one's environment may be crowded with many yogis, if you are able to ignore the presence of others, put aside all other things and just be aware of your meditation object, this place will be just like a secluded place to you. Furthermore, group meditation does help you arouse energy and progress faster in meditation.
Suitable Posture
Keeps his body erect means to keep the vertebrae in such a position that every segment of the backbone is placed upright and end to end throughout. The body is held straight from the waist upwards. The Buddha recommends this posture because it is the most stable and comfortable posture, and helps to keep your mind calm yet alert.
How You Establish Mindfulness
What does establishes his mindfulness on the object of his meditation mean? It means to fix the mind by directing it towards the meditation object. For example, if you are practising ànàpànasati, you must establish mindfulness towards the breath. If you are practising four-elements meditation, you must establish mindfulness towards the four elements. You should direct your attention towards your meditation object, not towards your family.
How You Maintain Mindfulness
He breathes in mindfully; he breathes out mindfully means that he breathes in and out without abandoning mindfulness. Mindfulness is very important. Here mindfulness means remembrance. If you keep remembering the breath around your nostrils or upper lip, your mindfulness as well as concentration will become stronger and stronger. When concentration improves, you will see a nimitta. If you concentrate on the nimitta firmly, you will attain all the four jhànas.
How You Work Mindfully
How do you breathe in mindfully? How do you breathe out mindfully? The Buddha's instruction was:
When he breathes in long, he understands: `I breathe in long.'
When he breathes out long, he understands: `I breathe out long.'
Now breathing in long; etc. is said in order to show the different ways in which he is a mindful worker (sato kàrã hoti). Explaining the clause He breathes in mindfully, he breathes out mindfully, the Pañisambhidà Magga says:
First Tetrad
He is a mindful worker in thirty-two ways:
- (1) When, by means of breathing in long,
he knows unification of mind and non-distraction,
mindfulness is established in him.
Owing to that mindfulness, and that knowledge, he is a mindful worker. - (2) When, by means of breathing out long he is a mindful worker.
- (11)
- (12) And the Pañisambhidà Magga explains further:
- (13)
- (3) When, by means of breathing in short.
- (4) When, by means of breathing out short.
- (5) When, by means of breathing in (experiencing the whole body of breath).
- (6) When, by means of breathing out (experiencing the whole body of breath).
- (7) When, by means of breathing in (tranquillizing the bodily formation).
- (8) When, by means of breathing out (tranquillizing the bodily formation),
he knows unification of mind and non-distraction,
mindfulness is established in him.
Owing to that mindfulness, and that knowledge, he is a mindful worker.
- (9) When, by means of breathing in (experiencing rapture).
- (10) When, by means of breathing out (experiencing rapture)...
- (11) When, by means of breathing in (experiencing pleasure).
- (12) When, by means of breathing out (experiencing pleasure).
- (13) When, by means of breathing in (experiencing the mental formation).
- (14) When, by means of breathing out (experiencing the mental formation).
- (15) When, by means of breathing in (tranquillizing the mental formation).
- (16) When, by means of breathing out (tranquillizing the mental formation),
he knows unification of mind and non-distraction,
mindfulness is established in him.
Owing to that mindfulness, and that knowledge, he is a mindful worker.
- (17) When, by means of breathing in (experiencing the mind).
- (18) When, by means of breathing out (experiencing the mind).
- (19) When, by means of breathing in (gladdening the mind).
- (20) When, by means of breathing out (gladdening the mind).
- (21) When, by means of breathing in (concentrating the mind).
- (22) When, by means of breathing out (concentrating the mind).
- (23) When, by means of breathing in (liberating the mind).
- (24) When, by means of breathing out (liberating the mind),
he knows unification of mind and non-distraction,
mindfulness is established in him.
Owing to that mindfulness, and that knowledge, he is a mindful worker.
- (25) When, by means of breathing in (contemplating impermanence).
- (26) When, by means of breathing out (contemplating impermanence).
- (27) When, by means of breathing in (contemplating fading away).
- (28) When, by means of breathing out (contemplating fading away).
- (29) When, by means of breathing in (contemplating cessation).
- (30) When, by means of breathing out (contemplating cessation).
- (31) When, by means of breathing in (contemplating relinquishment).
- (32) When, by means of breathing out (contemplating relinquishment)
he knows unification of mind and non-distraction,
he knows unification of mind and non-distraction,
mindfulness is established in him.
Owing to that mindfulness and that knowledge, he is a mindful worker.
If a yogi breathes in these thirty-two ways, we can say he breathes in mindfully, and breathes out mindfully.
We should now like to explain these thirty-two ways of breathing step by step. First of all we should like to explain long breath (Pàëi ) and short breath (Pàëi ).
Breath Subtler and Subtler
Long and short breath refers to the breath's long duration (addhàna) or short duration (ittara). When the in-breath is of long duration, it is a long in-breath; when the out-breath is of long duration, it is a long out-breath. When the in-breath is of short duration, it is a short in-breath; when the out-breath is of short duration, it is a short out-breath.
When the bhikkhu breathes in mindfully, and breathes out mindfully, he knows I breathe in long I breathe out long in nine ways. The Pañisambhidà Magga explains:
How, breathing in long, does he know: `I breathe in long', breathing out long, does he know: `I breathe out long'?
- (1) He breathes in a long in-breath (constituting long duration).
- (2) He breathes out a long out-breath (constituting long duration).
- (3) He breathes in and breathes out long breaths (constituting long duration).
- (14) As he breathes in and breathes out long in-breaths and out-breaths
(each constituting long duration),
zeal (chanda) arises in him. - (15)
- (4) Through zeal he breathes in a long in-breath (constituting long duration)
subtler than before. - (5) Through zeal he breathes out a long out-breath (constituting long duration) subtler than before.
- (6) Through zeal he breathes in and breathes out long in-breaths and out-breaths (each constituting long duration) subtler than before.
- (16) As, through zeal,
he breathes in and breathes out long in-breaths and out-breaths
(each constituting long duration) subtler than before,
rapture (pãti) arises in him. - (17)
- (7) Through rapture he breathes in a long in-breath (constituting long duration) subtler than before.
- (8) Through rapture he breathes out a long out-breath (constituting long duration) subtler than before.
- (9) Through rapture, he breathes in and breathes out long in-breaths and out-breaths (each constituting long duration) subtler than before.
- (18) As, through rapture,
he breathes in and breathes out long in-breaths and out-breaths subtler than before, (each constituting long duration),
his mind turns away from the long in-breaths and out-breaths, and equanimity is established (Pàëi ). - (19) Long in-breaths and out-breaths in these nine ways are a body (kàya).
- (20) The foundation (Pàëi ) is mindfulness.
- (21) The contemplation is knowledge.
- (22) The body is the foundation, but it is not the mindfulness.
- (23) Mindfulness is both the foundation and the mindfulness.
- (24) By means of that mindfulness and that knowledge he contemplates that body.
- (25) That is why development of the foundation of mindfulness consisting in contemplation of the body as body' is said.
When the bhikkhu knows the long and short in-breaths and long and short out-breaths in these nine ways as constituting long and short duration
The bhikkhu who knows the long in- and out-breaths in these nine ways has perfected the foundation of mindfulness that is Contemplation of the Body (kàyà nupasanà) in one aspect.
This way, when a bhikkhu knows the in-breaths and out-breaths in these nine ways as `constituting a long duration' and as `constituting a short duration', it is understood:
breathing in long, he knows 'I breath in long', breathing out long, he knows 'I breathe out long; breathing in short, he knows' I breathe in short; breathing out short, he knows 'I breath out short' is said of him.
The bhikkhu who knows the long in- and out-breaths in these nine ways has perfected the foundation of mindfulness that is Contemplation of the Body (kàyà nupasanà) in one aspect.
Word Analysis
In accordance with the above-mentioned explanation, if a yogi breathes slowly, then we can say that his breath is long, and if he breathes quickly, then we can say that his breath is short.
If he can concentrate well on long breath and short breath, then his concentration will improve gradually and zeal arises in him.
Zeal arises: additional zeal (chanda), which is profitable and very important for meditation, has the characteristic of desire to act or to meditate on mindfulness of breathing. Zeal arises owing to the satisfaction obtained when the meditation has brought progressive improvement.
Subtler than before: subtler than before the zeal arose; for the breaths occur more subtly owing to the meditation''s influence in tranquillizing the body's distress and disturbance.
Rapture arises: fresh happiness or joy (pãti) arises of the kinds classed as minor happiness, momentary happiness, showering happiness, uplifting happiness, and pervading (rapturous) happiness. That happiness is the gladness that accompanies the consciousness occupied with the meditation and is owing to the fact that the peacefulness of the object, i.e., the long breath and short breath, increases with the growing subtlety of the breaths and to the fact that the meditation keeps to its course. To have happiness gladness and joy in meditation is very important for higher concentration. If you do not have joy while meditating, your concentration cannot improve further. When will joy appear? If you have removed agitation and wandering thoughts, and are able to concentrate on the whole long subtle breath or the whole short subtle breath completely, your concentration will improve gradually. When your concentration deepens, joy will arise in your mind.
The mind turns away: At a certain point in meditation the breath becomes very subtle owing to increased concentration. At this point the yogi may be unable to discern the breath clearly. If he exerts effort to maintain strong mindfulness at the touching point very soon he will feel the subtle breath clearly and the nimitta will appear. When the nimitta appears the mind will automatically turn away from the breath and will take the nimitta as its object.
Equanimity (tatramajjhattupekkhà) is established: when concentration, classed as access and absorption, has arisen owing to that counterpart sign, then, since there is no need for further deliberate interest to achieve jhàna, on looking equanimity ensues, which is neutrality of attitude.
In these nine ways that occur in the nine ways just described.
Long in-breaths and out-breaths... are a body: the in-breaths and out-breaths, exist as a mass of particles which although they have the aspect of length, constitute a ßbodyß in the sense of a mass. And here the sign (nimitta) that arises, dependent on the original breaths, is also called ßin-breath and out-breathß.
The establishment (foundation) is mindfulness (sati): mindfulness is called establishment (foundation) (upaññhàna) since it engages the object, such as the breath or the nimitta, and remains there. In this case foundation (upaññhàna) is used in the sense of the action of mindfulness. Mindfulness is becoming firmly established.
The contemplation is knowledge (¤àõa): contemplation of the sign (nimitta) with an attitude of serenity is knowledge. Contemplation of ultimate mentality- materiality by discerning with insight is also knowledge by means of insight. In this case the ultimate mentality-materiality is classified thus:
- (1) the body of in-breath and out-breath (Pàëi )
- (2) the body of materiality (Pàëi )
- (3) the body of mentality (Pàëi )
The body of in-breath and out-breath, and the body of materiality are materiality. The consciousness and the mental states associated with it are mentality. Contemplation of mentality-materiality by discerning each with insight as mentality and materiality is knowledge.
The body is the foundation: In this case foundation (upaññhàna) is used in the sense of the object upon which mindfulness acts. The body is the place where mindfulness in applied. There is that body (three kinds of body), and mindfulness engages it by making it its object and remains there, thus it is called ßthe establishmentß (upaññhàna). And the words ßthe body is the establishmentß include not only the body of in-breath and out-breath, but also the body of materiality and the body of mentality, since comprehension by insight is needed in all three cases.
But it is not the mindfulness: that body is not called ßmindfulnessßß though it is called ßthe establishmentß. Although body is the object of mindfulness it is not the act of being mindful.
Mindfulness is both the establishment (foundation) and the mindfulness: being so both in the senses of remembering (sarana) and in the sense of establishing (upatiññhàna). The mindfulness, which is included in the body of mentality, is the object of insight, and the mindfulness, which is associated with insight, approaches it (the afore-mentioned mindfulness) by making it its object and remains there, thus it is called ßestablishmentß as well as mindfulnessß. Mindfulness is both the action of application to the object and the continuous remembering of the object. (Two parallel meanings of mindfulness).
By means of that mindfulness: by means of that mindfulness already mentioned. ßAnd that knowledgeß: and the knowledge already mentioned.
That body: that in-breath and out-breath body and that material body which is its support, and that mental body.
He contemplates (anupassati): he keeps continuously-seeing the in-breath and out-breath body or nimitta with jhàna knowledge (jhàna right view or jhàna sammàdiññhi) and the material body and the mental body with insight knowledge.
This is why 'Development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body' is said: What is meant is this: the contemplation of the three kinds of body is not contemplation of permanence, etc., in a body whose individual essence is impermanent, etc. (like the contemplation of a mirage as water), but which is rather contemplation of its essence as impermanent (anicca), dukkha (suffering or painful), non-self (anatta), and foul (asubha), or alternatively, contemplation of it as a mere body, by not contemplating it as containing anything that can be apprehended as ßIß or ßmineß or ßwomanß or ßmanß all this is ßcontemplation of the body.ß The mindfulness associated with that contemplation of the body is the ßestablishment.ß The development, the increase, of that mindfulness is the ßdevelopment of the foundation (establishment) of mindfulness consisting in contemplation of the bodyß.
The Whole Breath Body
As regards the passage:
He trains thus:
`I shall breathe in experiencing the whole breath (body) clearly.'
He trains thus:
`I shall breathe out experiencing the whole breath (body) clearly.'
He trains himself with the following idea: 'I shall breathe in making known, making clear to myself the beginning, middle, and end of the whole body of the in-breaths. I shall breathe out making known, making clear, to myself the beginning, middle, and end of the whole body of the out-breaths. ' And he breathes in and out with consciousness associated with the knowledge that clearly makes the breaths known to himself.
In this case you should not misunderstand that you have to note the breath as: `This is the beginning, this is the middle, and this is the end.' Just knowing the whole breath continuously is enough.
To one bhikkhu in the body of an in-breath or body of an out-breath, only the beginning is clear, not the middle or the end. He is able to pick it up only the beginning. In the middle and at the end he has trouble. To another only the middle is clear and not the beginning or the end. To a third only the end is clear. The beginning and the middle are not clear and he is able to pick up the breath only at the end. He has trouble at the beginning and at the middle. But to a fourth all the three stages are clear and he is able to know all there clearly. He has trouble nowhere. To point out that this meditation subject should be developed following the example of the fourth one, The Buddha said:
He trains thus:
`I shall breathe in experiencing the whole breath (body) clearly.'
He trains thus:
`I shall breathe out experiencing the whole breath (body) clearly.'
At the early stage of this meditation there is nothing else to be done but just breathing in and out, as it is said:
When he breathes in long, he understands: `I breathe in long.'
When he breathes out long, he understands: `I breathe out long.'
When he breathes in short, he understands: `I breathe in short.'
When he breathes out short, he understands: `I breathe out short.'
Thereafter he should endeavour to bring about knowledge and so forth, therefore it is said:
`I shall breathe in experiencing the whole breath body.'
Knowing the breath clearly is the training of wisdom; concentrating on the breath is the training of concentration; restraining the mind from defilements is the training of morality. He should endeavour to fulfill the three trainings while breathing.
Beginning, Middle And End
The navel is the beginning of the wind going out, the heart is the middle, and the nose-tip is the end. The nose-tip is the beginning of the wind going in, the heart is the middle, and the navel is the end. And if he follows it, his mind will be distracted by disquiet and perturbation, according as it is said:
When he goes in with mindfulness following the beginning, middle and end of the in-breath, his mind being distracted internally, both his body and his mind are disquieted and perturbed and shaky.
When he goes out with mindfulness following the beginning, middle and end of the out-breath, his mind being distracted externally, both his body and his mind are disquieted and perturbed and shaky.
Following (aungamana) is occurring along with, going after the breath, by means of mindfulness through making the breaths the object as they occur. Hence it is said And that is not by following after the beginning, middle and end.
The navel is the beginning means the place of its first arising, not in the sense of the moment of its beginning in time. For they actually go on arising throughout the whole length of the breath from the navel to the nose tip; and wherever they arise, there in that same place they dissolve, because there is no travelling or movement of dhamma, (ultimate realities). The breath is just a group of kalàpas. In each particle, there are nine kinds of materiality: earth-element, water-element, fire-element, wind-element, colour, ordour, flavour, nutritive essence and (breathing) sound. These are ultimate realities (paramattha dhammas). They do not move on from one place to another. Wherever they arise, there in that same place they dissolve. The ordinary term 'motion' refers to successive arising in adjacent locations according to conditions.
The heart is the middle: near the heart, just above it is the middle.
The nose tip is the end: the place, where the nostrils are, is the end: that is the limit of the application of the ordinary term ßin-breaths and out-breathsß, for it is accordingly that they are called ßmind-produced materialityß there being no production externally of what is mind-produced materiality.
The beginning, middle and end of the in-breath and out-breath are called the whole breath body. What is meant is that the yogi should know what they are without his mindfulness leaving the tip of the nose to follow after the breaths inside the body or outside it, speculating on what becomes of them. The natural way of breathing is described above: the breath originating at the navel and so on. However for the purpose of this meditation the attention should remain firmly fixed at the touching point- the upper lip and nostrils.
He trains thus: he strives, he endeavours in this way, i.e., experiencing the whole breath body clearly. The restraint of the mind from the hindrances in this training is higher virtue (adhisãla). His concentration on the breath object is the training of higher consciousness or higher concentration (adhicitta). His understanding is higher wisdom (adhipa¤¤à). So he trains repeatedly, develops and practices, these three kinds of training with mindfulness. This is how the meaning should be regarded here.
Present Tense and Future Tense
In the first part of the system, he should only know the long breath and short breath, and not do anything else at all. It is only afterwards that he should apply himself to the arousing of knowledge, concentration and virtue. Consequently the present tense is used there in the text He knows ßI breathe in... he knows I breathe out. Of course, arousing of knowledge must be admitted to take place there too because of the presence of awareness of the length and shortness of the breaths as they actually are; and it is not hard to do that; for it is merely the taking count of them as¤¤ they occur. That is why it is put in the present tense here.
But the future tense in the passage beginning ßI shall breathe in experiencing the whole breath bodyß should be understood as used in order to show that the aspect of arousing knowledge, concentration and virtue has to be undertaken from then on. What follows is as hard as for a man to walk on a razor's edge; which is why the future tense is used for the subsequent stages in order to indicate the need for exceptional prior effort.
Tranquilizing The Whole Breath Body Formations
As regards the passage:
'He trains thus: 'I shall breathe in tranquilizing the whole breath body formations.' He trains thus: 'I shall breathe out tranquilizing the whole breath body formations.''
He thinks: I shall breathe in and out, quieting, making smooth, making tranquil and peaceful the activity of the in-and-out-breathing. In that way he trains himself.
In this connection, coarseness, fineness, and calm should be understood thus: Without contemplative effort, the body and the mind of this bhikkhu are distressed and coarse. The in-and-out-breathings, too, are coarse and do not proceed calmly. The nasal aperture becomes insufficient and he has to breathe through the mouth. But when the body and the mind are under control then the body and the mind become placid and tranquil. When these are restful, the breathing proceeds so finely that the bhikkhu doubts whether or not breathing is going on.
The breathing of a man who after running down a hill puts down a heavy burden from his head, and stands still is coarse. His nasal aperture becomes insufficient and he breathes through the mouth, too. But when he rids himself of his fatigue, takes a bath and a drink of water, and puts a wet cloth over his head and is lying in the shade, his breathing becomes fine. He is at a loss to know whether it exists or not. Comparable to that man is the bhikkhu whose breaths become so fine after the taking up of the practice of contemplation that he finds it difficult to say whether he is breathing or not. What is the reason for this? Without taking up the meditation he does not perceive, concentrate on, reflect on, or think over, the question of calming the gross breaths. But with the meditation he does. Therefore, the activity of the breath becomes finer in the time in which meditation is practised than in the time in which there is no practice. So the ancient commentators said: 'In the agitated mind and body the breath is of the coarsest kind. In the unexcited body, it is subtle.'
How does he train himself with the thought: 'I shall breathe in tranquilizing the whole breath body formations. I shall breathe out tranquilizing the whole breath formations.'? What are the whole breath body formations (kàyasaïkhàra)? Those things of the breaths, bound up with the breath, are the whole breath formations. He trains himself in causing the whole breath formations to become composed, to become smooth and calm. He trains himself thinking thus: Tranquilizing the whole breath body formations by (quieting) the bodily activities of bending forwards, sideways, all over, and backwards, and calming the moving, quivering, vibrating, and quaking of the body, I shall breathe in and out. I shall breathe in and out, tranquilizing the whole breath body formations by way of whatever peaceful and fine bodily activities of non-bending of the body forwards, sideways, all over and backwards, of non-moving, non-quivering, non-vibrating, and non-quaking .
So far we have shown you the four stages of developing concentration using mindfulness of breathing: to concentrate on
(1) the long breath,
(2) the short breath,
(3) the whole breath, and
(4) the subtle breath.
Method of Development
If you can concentrate well on the breath object for a long time, it is fine. But if you cannot, we should like to suggest some ways to help you succeed.
First, to begin meditation, sit in a comfortable position and try to be aware of the breath as it enters and leaves the body through the nostrils. Do not follow the breath inside the body or outside the body. Just be aware of the breath at the place where it brushes against and touches either the top of the upper lip or around the nostrils. If you follow the breath in and out, you will not be able to perfect your concentration, but if you keep aware of the breath at the place where it is most obvious (either the top of the upper lip or around the nostrils), you will be able to perfect your concentration.
If you are unable easily to concentrate on the in-and-out breath, the Visuddhi Magga suggests you count the breaths.
As a beginner, you should pay attention to this meditation subject by counting. When counting, there are three things you should try not to do:
- (1) You should not count to less than five.
If you do, your thoughts will feel shut in, and get excited like a herd of cattle in a cramped pen. - (2) You should not count to more than ten.
If you do, your thoughts will take the numbers as their object, rather than the breaths. - (3) You should not interrupt the counting.
If you do, you will wonder whether you have completed the meditation subject or not.
When counting, you should at first do it as grain measurer does: slowly. As he is filling his measure, he counts `one - one - one .' When the measure is full, he empties it, and notes: `One'. Then, he refills it, and counts `Two - two - two.' etc. In the same way, you take either the in-breath or the out-breath (whichever is most obvious), and note each breath as it occurs, counting: `One-one.' up to `Ten-ten.'. For each breath:
Breathing-in: `One - one.'
Breathing-out: `One - one.'
Breathing-in: `Two - two.'
Breathing-out: `Two - two.'
In this way, you should count up to at least five, and not more than ten. But we suggest you count to eight, because it reminds you of the Noble Eightfold Path, which you are trying to develop. So you should count, as you like, up to any number between five and ten, and should determine that during that time you will not let your mind drift or wander off. You want simply to be calmly aware of the breath. When you count like this, you find that you are able to concentrate, and make it calmly aware of only the breath.
The Cowherd's Counting
As you count this way, the in-breaths and out-breaths become evident to you as they go in and go out. Then you can stop counting slowly as a grain measurer, and instead count quickly as a cowherd. A clever cowherd puts pebbles in his pocket, and goes to the cow pen in the morning, prod in hand. Then he sits on the bar of the gate, and prods the cows in the back. Each time a cow reaches the gate, he counts and drops a pebble. That way, he counts: `One - two - three - four.'. And the cows that have spent the night uncomfortably in the cramped space, come out quickly in parties, jostling each other as they come out. So he counts quickly: `Three-four-five.', etc. up to eight or ten.
This way, the in-breaths and out-breaths that had become evident to you when you counted them the previous way, now move along quickly. You should count at the end of each in-and-out breath:
Breathing in - breathing out: `One.'
Breathing in - breathing out: `Two.'
Breathing in - breathing out: `Three.'
Breathing in - breathing out: `Four.'
Breathing in - breathing out: `Five.'
Breathing in - breathing out: `Six.'
Breathing in - breathing out: `Seven.'
Breathing in - breathing out: `Eight.'
In this way, you should again count up to at least five, and not more than ten.
With this way of counting, in-breaths and out-breaths move along quickly. Then, knowing that they are moving along quickly, not apprehending them either inside or outside the top of the upper lip or around the nostrils, but apprehending them just as they reach the nostril or upper lip, you can do your counting quickly. For as long as the meditation subject is connected with counting it is with the help of that very counting that the mind becomes unified, just as a boat in swift current is steadied with the help of a rudder.
You should not misunderstand about quick counting. It is not necessary to breath quickly for quick counting. Please allow your breath to be natural. You should not purposely try to make it quick. You want to simply be calmly aware of the breath, and count both in-breath and out-breath together as 'One, etc. When you count like this, you find that you are able to concentrate your mind on the breath object, make it calmly aware of only the breath.
Remember This Point Carefully
When you count quickly in this way, the meditation subject becomes apparent to you as an uninterrupted process. Then, knowing that it is proceeding uninterruptedly, you can count quickly in the way just described, not discerning the wind either inside or outside the touching point, that is either the top of upper lip or around the nostrils. For by bringing your consciousness inside along with the incoming breath it seems as if it were buffeted by the wind inside or filled with fat. If you give much attention to the wind that has gone inside, that place, especially your abdomen seems to you as if it were buffeted by the wind like a ball, as if filled with fat. By taking your consciousness outside along with the outgoing breath it gets distracted by the multiplicity of objects outside.
Phuññha phuññhokàse pana satim ñhapetwà bhàventasseva bhàvanà sampajjati.
However, the yogi's development is successful when he fixes his mindfulness on the place touched by the breaths: either the top of upper lip or around the nostrils.
That is why it was said above 'you can count quickly in the way just described, not discerning the wind either inside or outside.'
The meaning of this may be understood through the similes of the Man Who Cannot Walk, and the Gatekeeper given in the commentaries, and through the simile of the saw given in the Pañisambhidà Magga.
The Three Similes
The Man Who Cannot Walk
The simile of the man who cannot walk, describes him sitting at the foot of a swing post, rocking a swing for the amusement of his children and their mother. He sees both ends and the middle of the swing plank successively coming and going yet does not move from his place in order to see both ends and the middle. So too, when a bhikkhu places himself with mindfulness, as it were, at the foot of the post for anchoring mindfulness and rocks the swing of the in-breaths and out-breaths; he sits down with mindfulness at the top of the upper lip or around the nostrils (at that one place), and follows with mindfulness the beginning, middle and end of the in-breaths and out-breaths at the place where they touch as they come and go. He keeps his mind fixed there, and sees them without moving from his place to see them.
The Gate-keeper
The simile of the gate-keeper describes how a gate-keeper does not examine people who are inside the town, and outside the town. He does not ask them: `Who are you? Where have you come from? Where are you going? What have you got in your hand?' They are not his concern. But the gatekeeper examines each person that arrives at the gate. So too, the incoming breaths that have gone in, and the outgoing breaths that have gone out are not your concern. But each incoming breath and outgoing breath is your concern when it arrives either at the top of the upper-lip gate, or the nostril gate.
The Saw
The simile of the saw describes a tree trunk on a level piece of ground, and a man cutting it with a saw. The man's mindfulness is established at the teeth of the saw, where they touch the tree trunk, and he does not pay attention to them as they approach and recede. Thus he manifests effort, carries out the work, and achieves the desired result: cutting through the trunk. As the tree trunk on the level piece of ground, so is the top of the upper lip, or around the nostrils for the anchoring of mindfulness. As the teeth of the saw teeth, so are the in-breaths and out-breaths. As the man's mindfulness is established at the teeth of the saw where they touch the tree trunk, and he does not pay attention to them as they approach and recede, so too the bhikkhu sits, his mindfulness established at the top of upper lip, or at the nose tip, without paying attention to the in-breaths and out-breaths as they approach and recede, thus he manifests effort, carries out the work, and achieves a result.
Word Analysis
Effort (padhàna): What is meant by effort? It is the effort to produce a certain quality of mind: one that is easily turned to any task. Such an effort is manifest by one who energetically engages body and mind into attending untiringly to the meditation object. This produces the quality of wieldiness. So one who is energetically applying body and mind to the task is manifesting the correct effort.
Task (payoga): What is the task? The task is to abandon the hindrances and initial application of the mind. The hindrances will have been abandoned with the first jhàna; initial application of the mind will have been abandoned with the second jhàna.
One who manifests the right effort by energetically engaging body and mind to the abandoning of the hindrances, will achieve the result of attaining the first jhàna. Hence, the task is to attain the first jhàna and beyond.
What is the effect (visesa)?
Fetters come to be abandoned in one who is energetic in meditating, and his inherent tendencies come to be done away with — this is the effect (visesa). (visuddhi-1-274)
So if you concentrate on the in-breaths and out-breaths thoroughly on the top of upper lip or around the nostrils without following inside or outside the body as mentioned above, you will attain jhna once your concentration has developed to a sufficient level.
How Long Count?
But how long are you to go on counting? Until the mind no longer has to be restrained from drifting away from the object and naturally follows the breaths without effort so that it is clear that without counting mindfulness remains settled on the in-breaths and out-breaths as its object. For counting is simply a device for settling mindfulness on the in-breaths and out-breaths as object by cutting off the external dissipation of initial application of the mind.
Long and Short
When you count like this, you find that you are able to concentrate your mind, and make it calmly aware of only the breath. After you can concentrate your mind like this for at least half and hour, you should proceed to the next stage which is:
While you are concentrating on the long and short breaths, you should however try to balance the long and short breaths. If your in-breath is long and out-breath is short for a long time, then your body will bend backwards slowly. Again if your out-breath is long and in-breath is short for a long time, then your body will bend forwards slowly. If it is so, then your concentration will decrease, because the path of your breath is not straight and you will not be able to breathe smoothly. You will not be able to maintain your concentration perfectly. So when the breath is not balanced you should try to balance it by lengthening the short and shortening the long until in breath and out breath are the same length. Once they have been balanced, return to allowing the breath to be natural and cease making any effort to control it.
The Whole Breath Body
For some yogis at this stage the nimitta may appear if they can maintain their concentration for long time in every sitting. But if you can concentrate on your long and short breaths calmly for about one hour in every sitting for a few days and no nimitta appears, you should move on to the next stage:
He trains thus: ßI shall breathe in experiencing the whole breath body clearly.ß He trains thus: ßI shall breathe out experiencing the whole breath body clearly.ß
Here The Buddha is instructing you to be aware of the whole breath continuously from beginning to end. You are training your mind to be thus continuously aware of the breath from beginning to end. As you are doing this the nimitta may appear. If the nimitta appears you should not immediately shift your attention to it, but continue to be aware of the breath. If you are continuously and calmly aware of the breath from beginning to end for about one hour, and no nimitta appears you should move on to the next stage:
The Subtle Breath
He trains thus: ßI shall breathe in tranquilizing the whole breath (or bodily) formationsß. He trains thus: ßI shall breathe out tranquilizing the whole breath (or bodily) formationsß.
To do this you should make an intention to see the breath grow calm, and go on being continuously aware of the breath from beginning to end. You should do nothing else to make the breath calm, because if you do, you will find that your concentration will break and fall away. There are four factors given in the Visuddhi Magga that make the breath calm. They are: concern (bhoga), reaction (samannhra), attention (manasikra), and reviewing (paccavekkhaõ). Please listen to the following statement of Visuddhi Magga.
What is that? Because previously, at the time when the yogi has still not discerned the in&out breath there is no concern in him, no reaction, no attention, no reviewing, to the effect that ''I am progressively tranquillizing each grosser bodily formation, i.e., the in-and-out breath.'' But when he has discerned the in-and-out breath, there is. So his bodily formation, the in&out breath at the time when he has discerned is subtle in comparison with that at the time when he has not. (Vs-1-267, The Path of Purification- Page- 296, Para:- 178)
Concern (àbhoga) means initial paying of attention or apprehending or adverting the mind that ßI will try to make the breath calm.ß If you pay attention in this way again and again it is called reaction (samannhra). . Attention (manasikra) literally means ßmaking in the mindß in this case it is to make the breath calm.ß Attention is the mental factor responsible for the mind''s advertence to the object, by virtue of which the object is made present to consciousness. Reflecting (paccavekkhaõ) means reviewing (vãma§s) to make the breath calm.
So all you need to do at this stage is to decide to calm the breath, and to be continuously aware of the breath. Practicing in this way you will find that the breath becomes calmer and calmer when your concentration improve as gradually. When the breath become very calm it becomes so soft and light that it is difficult to discern. This is called the subtle breath.
Connexion (anubandhan)
Connexion is the uninterrupted following of the in-breaths and out-breaths with mindfulness after counting has been given up. Again please notice the four stages of developing concentration using mindfulness of breathing to concentrate on:
(1) the long breath,
(2) the short breath,
(3) the whole breath, and
(4) the subtle breath.
In this case you should understand that it is possible for three stages, the long, whole and subtle breaths, to combine in one. That means while you are breathing a long subtle breath, you must try to know the whole long subtle breath. If the breath is not yet subtle, you should incline your mind to have subtle breath as described above. If you try in this way, when your concentration improves, the whole breath will become subtle. You should then try to know with strong zeal the whole long subtle breath. If you practise so, you may succeed in attaining the jhànas.
It is also possible for three stages, the short, whole and subtle breaths, to combine in one. So while breathing a long subtle breath you should know the three, the long breath, whole breath and subtle breath, together. And while breathing a short subtle breath, you should know the whole short subtle breath. If you practise in this way with enough zeal and joy, your concentration will improve. In Visuddhi Magga this combination is called connexion (anubandhanà). When your concentration improves, the breath becomes finer and finer. At that time you should not become disappointed with the thought: 'Oh, my breath is not clear.' Because it will make you agitated. Consequently your concentration will decrease. In fact, it is good to have the breath become subtle. Why? If a nimitta appears then, and your mind sticks to it, you will not be disturbed by the breath. If, however, your breath is gross, you may know the nimitta as well as the breath; your mind will have two objects. With two objects your mind is not collected, and your concentration will not improve. So you should be happy when the breath becomes finer and finer.
Breath Subtle
Just before the nimitta appears a lot of yogis encounter difficulties. Mostly they find that the breath becomes very subtle, and not clear to them. For while other meditation subjects become clearer at each higher stage, this one does not. In fact, as he goes on developing it, it becomes subtler for him at each higher stage, and it even comes to the point at which it is no longer manifest.
However, when it becomes unmanifest in this way, the bhikkhu should not get up from his seat, shake out his leather mat, and go away. What should be done? He should not get up with the idea ''Shall I ask the teacher?'' Why? By going away, and so disturbing his posture, the meditation subject has to be started anew. The reason for this is that: if he pay attention to the breath object again in the same way in next sitting, when his concentration improves further, the breath will become unmanifest in the same way. So he should go on sitting as he was and temporarily substitute the place normally touched by the breaths as the object of contemplation. The point made here is that if the breaths themselves get temporarily too faint to be observed, he should carry on by observing around nostrils or upper lip where they normally touch till they become apparent again. He brings the meditation back to mind for the moment, ''as the place'' where they were last noticed, instead of 'as breaths,' which have temporarily vanished.
These are the means for doing it. The yogi should recognize the unmanifest state of the meditation subject and consider thus: ßwhere do these in-breaths and out-breaths exist? Where do they not? In whom do they exist? In whom not?ß Then, as he considers thus, he finds that they do not exist in one inside the mother''s womb, or in those drowned in water, or in those born in the world of unconscious beings in the fine-material Brahm-world, or in the dead, or in those attained to the fourth jhna, or in those born into a fine-material or immaterial existence, or in those attained to cessation of perception and feeling (an attainment in which consciousness, mental-concomitants, and materiality produced by mind are suspended). So he should apostrophize himself thus: ''you with all your wisdom are certainly not inside a mother''s womb or drowned in water or in the unconscious existence or dead or attained to the fourth jhna or born into the fine-material or immaterial existence or attained to cessation. Those in-breaths and out-breaths are actually existent in you, only you are not able to discern them because your understanding is dull.' Then, fixing his mind on the place normally touched by the breaths, he should proceed to give his attention to that. (Vs-1-275)
These in-breaths and out-breaths occur striking the tip of the nose in a long-nosed man and the upper lip in a short-nosed man. So you should fix the sign thus: ''This is the place where they strike.'' This was why the Blessed One said:
Bhikkhus, I do not say of one who is forgetful, who is not fully aware, that he practices development of mindfulness of breathing.
Although any meditation subject, no matter what, is successful only in one who is mindful and fully aware, yet any meditation subject other than this one gets more evident as he goes on giving it his attention. But this mindfulness of breathing is difficult, difficult to develop, a field in which only the minds of Buddhas, Pacceka Buddhas, and Buddhas' sons are at home. It is no trivial matter, nor can it be cultivated by trivial persons. In proportion as continued attention is given to it, it becomes more peaceful and subtler. So strong mindfulness and understanding are necessary here.
Just as when doing needlework on a piece of fine cloth a fine needle is needed, and a still finer instrument for boring the needle's eye, so too, when developing this meditation subject, which resembles fine cloth, both the mindfulness, which is the counterpart of the needle, and the understanding associated with it, which is the counterpart of the instrument for boring the needle''s eye, need to be strong. A bhikkhu must have the necessary mindfulness and understanding and must look for the in-breaths and out-breaths nowhere else than the place normally touched by them. (Vs-1-276)
This is the suggestion of the commentary as to how you should practice mindfulness of breathing when the breath object becomes unmanifest for you.
You must, however, not purposely make the breath long, short or subtle. When it is subtle, you should not try to change the breath and make it more obvious. If you do so your effort and the enlightenment factor of investigation of dhamma will be excessive. When these two are excessive, concentration will decrease. So you should just let your breathing continue in a natural way. This is best. Sometimes the breath is long, and sometimes it is short. No problem. Whether the breath is long or short you should try to know the whole breath (body) clearly. When your concentration improves further, you should try to know the whole subtle breath. When it is long you should try to know the whole long subtle breath. When it is short you should try to know the whole short subtle breath.
If you can concentrate on the whole subtle breath for more than one or two hours in every sitting your concentration will improve further. You should then take great care to practise continuously. Please stop thinking. Please stop talking. In every posture, standing, walking, sitting, or lying down, you must concentrate on only the breath. You should not pay attention to any other objects.
Nimitta and Light
If you can concentrate on the whole subtle breath, whether it is long or short, continuously for more than one hour in every sitting, successively for more than three days, usually the nimitta will appear. For some yogis, the nimitta appears first. For some other yogis, however, light appears first. You should differentiate the nimitta and light. They are two different things, just like the sun and sunlight.
Light is everywhere, in every direction surrounding your body. Except the rebirth-linking consciousness, every consciousness that arises dependent on the heart-base produces many kalàpas, small particles, called mind-produced kalàpas. If you analyse those kalàpas, you will see at least eight kinds of materiality, namely, the earth-element, water-element, fire-element, wind-element, colour, odour, flavour, and nutritive essence. If the consciousness is a concentrated and powerful one, the colour it produces is bright. Further, the fire-elements of those kalàpas produce many new kalàpas called temperature-produced kalàpas, which spread not only internally but also externally. In each of them there is also bright colour, the light. When the concentrated mind is very strong and powerful, the light spreads very far. When it is less powerful, the light spreads only a few inches. The colours of mind-produced kalàpas are only internal, whereas the colours of temperature-produced kalàpas are both internal and external. The collection of bright colours is the brilliant light that appears around your body in every direction.
Anyway you should not concentrate on the light, but only the breath. At that time the breath is usually subtle. To know the subtle breath strong powerful effort, mindfulness and investigation of dhamma are necessary. If you know the breath clearly with these qualities, your concentration will improve. When your concentration improves, usually the ànàpàna nimitta appears, and it appears only at your nostrils.
What Is the ânàpàna Nimitta?
When your concentration improves, your breath appears as a nimitta. The breath is also produced by mind. (Vs-1-362) If you discern the four elements of your breath, you will see many kalàpas. If you analyse them, you will see at least nine kinds of materiality, namely, the earth-element, water-element, fire-element, wind-element, colour, odour, flavour, nutritive essence and sound. The colour is bright. As I explained before, the fire-elements of those kalàpas also produce many new kalàpas with bright colour. It is the bright colours of those kalàpas which produce the nimitta.
Pay No Attention to Shape and Colour
When the nimitta first appears, it is usually not stable. At that time you should not concentrate on it, but only on the breath. When your concentration on the breath becomes stable and deep enough, the nimitta will also become stable. In the beginning the nimitta is gray. When concentration improves the nimitta becomes white, and then transparent; the transparent nimitta is called a pañibhàga nimitta. Depending on your perception, the nimitta may change in shape and colour. Sometimes it may be long. Sometimes it may be round. Sometimes it may be red. Sometimes it may be yellow. But you should not pay attention to its colour or shape, otherwise it will keep on changing. If you do so, your concentration will decrease. You will not attain jhàna. Thus you should concentrate on the breath until the nimitta unifies with the breath and your mind automatically sticks to the nimitta. You should then concentrate on only the nimitta, not the breath. If you sometimes concentrate on the breath, and sometimes concentrate on the nimitta, your concentration will diminish gradually.
Pay No Attention to Specific Characteristics
Again you should not pay attention to the specific characteristics of four elements of the breath, in addition to the nimitta itself, such as – hardness, roughness, heaviness and softness, smoothness, lightness, flowing and cohesion, heat and coldness, supporting and pushing. If you pay attention to them, you are practicing the four elements meditation, but not ànàpànasati meditation.
Again you should not pay attention to the breath or nimitta as anicca, dukkha or anattà. These are calledd the general characteristics. Why? The objects of Vipassanà are saïkhàras, formations. They are ultimate materiality and ultimate mentality and their causes. The breath and nimitta are not ultimate realities, but are compactness. So they are not the object of Vipassanà. If you pay attention to them as anicca, dukkha, anatta, you are neither practicing ànàpàna nor Vipassanà.
If your ànàpàna-nimitta is a whitish colour and then if you concentrate on it well, it will become whiter and then as bright as the morning star. Your mind will then automatically sink into the nimitta. If your mind sinks into the nimitta completely without moving for a long time, then that concentration is called absorption concentration. To beginners this is a very important stage. The same process applies to ànàpàna-nimitta of other colours.
Different Nimittas
The nimitta of ànàpànasati varies according to the individual. To some the nimitta is appears as a pleasant sensation like cotton wool, or drawn out cotton, moving air or a draught, a bright light like the morning star Venus, a bright ruby or gem, or a bright pearl. To others it appears as a coarse sensation like the stem of a cotton plant, or a sharpened piece of wood. To yet others it is like a long rope or string, a wreath of flowers, a puff of smoke, a stretched out cobweb, a film of mist, a lotus, a chariot wheel, a moon, or a sun.
In most cases, a pure white nimitta like cotton wool is the uggaha-nimitta (taken-up sign or learning sign), and is usually dull and opaque. When the nimitta becomes bright like the morning star, brilliant and clear, it is the pañibhàga-nimitta (counterpart sign). When like a dull ruby or gem, it is the uggaha-nimitta, but when bright and sparkling, it is the pañibhàga-nimitta. The other images should be understood in this way too.
So, even though ànàpànasati is a single meditation subject, it produces various kinds of nimitta: the nimitta appears differently to different people.
The Visuddhi Magga explains that this is because the nimitta is born of perception, its source is perception, it is produced by perception. Therefore, it should be understood that it appears differently because of difference in perception.
Because of difference in perception: because of the difference in the manner of perceiving that occurred before the arising of the nimitta.
Thus, the nimittas are different because of perception. But, perception does not arise alone. It arises always together with other mental formations, associated mental formations. So, for example, if a yogi concentrates on the ànàpàna nimitta with a happy mind, the mental formations are not only the one perception, but are altogether thirty-four, such as, contact, volition, one-pointedness, attention, applied thought, sustained thought, decision, effort, and desire. So not only perception differs, but also all the other mental formations differ.
This is in fact explained elsewhere in the Visuddhi Magga, in its explanation of the attainment of the base of neither-perception-nor-non-perception (nevasa¤¤à-nàsa¤¤à yatana jhàna), the fourth immaterial jhàna.
There, the Visuddhi Magga explains that the perception in that jhàna is very subtle, which is why we call it the attainment of neither-perception-nor-non-perception. But it is not only the perception that is very subtle. The feelings, the consciousness, the contact and all the other mental formations are also very subtle. Thus, says the Visuddhi Magga, in the attainment of neither-perception-nor non-perception there is also neither-feeling-nor-non-feeling, neither-consciousness-nor-non-consciousness, neither-contact-nor-non-contact, etc.
So, when the commentaries say the nimittas are different because of perception, they are merely explaining the ànàpàna-nimitta from the single point-of-view of perception, in terms of perception (sa¤¤àsãsa), using perception as their example.
We shall explain the thirty-four mental formations later on.
Two Kinds Of Absorption
There are two kind of absorption; upacàra-jhàna and appana-jhàna. Appanà-jhàna is the complete uninterrupted absorption of the mind with the object such as ànàpàna-pañibhàga nimitta. At this stage there is no arising of the bhavaïga mind state between consciousness moments that know the object. The jhàna factors are strong enough to hold the mind on the object without any interruption. In upacàra-jhàna or access jhàna, the mind begins to be absorbed into the object for increasing periods, but these periods are sometimes interrupted by the arising of bhavaïga mind states. Here, because the five jhàna factors are not strong enough, the mind is not yet absorbed beyond any distraction.
A Baby Universal Monarch
The commentary explains this stage with the simile of a baby universal monarch. The queen who bears a baby universal monarch sees her son in her womb with her physical eyes. At that time she carefully guards her son against misfortune. So too you should guard your nimitta with great care and respect. You must practise with ardour, comprehension and mindfulness, because a lazy, hazy and forgetful mind cannot attain any distinction in mental development. In every posture you must be mindful of and concentrate on the nimitta. For example, before you start to walk, you should stand at a corner of a walking path and concentrate on your breath. When the nimitta appears and is stable, you should concentrate on it. When your concentration becomes strong and powerful, you should walk slowly with your mind concentrating only on the nimitta.
To be able to concentrate on the nimitta in every posture is to have will power. You need to have this will power. So please practise hard. You can succeed. If you practise continuously very soon your mind will sink into the nimitta. This is absorption, also called jhàna. Although for the first few times the absorption does not last long, you should not give up. You should practise again and again. If you practise hard with strong, powerful comprehension and mindfulness you will succeed in maintaining your concentration on the nimitta for a long time. In the beginning stage, staying in absorption must be emphasized more. Reflecting on the jhàna factors, on the other hand, must be restrained. If you reflect on the jhàna factors frequently, your concentration will decrease. So please try staying in absorption for increasing lengths of time.
Your absorption must be deep and stable. When it is deep and stable for more than one or two hours, it is a good achievement. We would advise you to practise until you are able to stay in the absorption for at least three hours. If you are able to become absorbed in the nimitta for more than one, two or three hours in every sitting for three consecutive days, you may then reflect on the jhàna factors. To do so you must first stay in deep absorption for more than one hour. Having emerged from it, you should discern the interior of your heart to discern bhavaïga, which arises dependent on your heart-base. In the beginning, usually many yogis are not able to differentiate between bhavaïga and the nimitta. When they discern bhavaïga, they see the same ànàpàna nimitta inside the heart. They think that is bhavaïga. Actually that is not bhavaïga. Bhavaïga is like a mirror inside the heart.
Pabhàsara mita§ bhikkhave citta§.
Bhikkhus, the bhavaïga consciousness is radiant.
This is mentioned in the (accharàsaïghàña) chapter of the Aïguttara Nikàya. Bhavaïga is a kind of consciousness. It is not brightness, but it produces many mind-produced kalàpas. The fire-element of those kalàpas further produce many temperature- produced kalàpas. The colours of those two kinds of kalàpas are bright. The degree of brightness depends on the power of wisdom associated with bhavaïga consciousness. The higher the power of wisdom the brighter the light is. So if the force of kamma that produces bhavaïga is that of insight knowedge, the power of wisdom will be very high, and the light will be very bright, and powerful. Thus bhavaïga is one thing, and light is another. But that clear transperant, bright light, like a mirror, produced by bhavaïga consciousness and the above mentioned fire-element, is called bhavànga metaphorically. Therefore the word ßbhavaïga consciousness is brilliantß is a figure of speech, because no consciousness has colour.
You should reflect on bhavaïga for only a few seconds, because if you reflect on bhavaïga for a longer time, for example, two or three minutes, your heart may become painful and your concentration will decrease. So if you are able to discern bhavaïga within a few seconds, it is fine. If not, you should again concentrate on the ànàpàna nimitta until your absorption is deep and the nimitta is brilliant. You may then try to discern bhavaïga again. If you practise in this way again and again, you may understand bhavaïga. When you are able to discern bhavaïga, you should again concentrate on the ànàpàna nimitta until your absorption is deep and the nimitta is brilliant. Then when you discern bhavaïga, you will see that the nimitta appears inside bhavaïga, just like when you look into a mirror you see your face inside the mirror. You may then discern the five jhàna factors.
The Jhàna Factors
The five jhàna factors (Pàëi ) are:
- (1) Initial application of the mind (vitakka)
(The mind first applying itself to the pañibhàga nimitta.) - (2) Sustained application of the mind (vicàra)
(The mind maintaining itself on the pañibhàga nimitta.) - (3) Rapture (pãti)
(Liking or zest for, joy at the pañibhàga nimitta.) - (4) Pleasure (sukha)
(Happiness and pleasant feeling at experiencing the pañibhàga nimitta.) - (5) One-pointedness (ekaggata)
(The mind is united with the pañibhàga nimitta.)
When you discern the five jhàna factors, you should first discern them one by one. Afterwards, you can discern them all at once. When you can do that, you should develop the five masteries.
The Five Masteries
To develop the five masteries (Pàëi ), you should practise:
(1) To enter jhàna when you want to.
(2) To emerge from jhàna when you want to.
(3) To remain in jhàna for one, two or three hours, as long as you have determined beforehand.
(4)-(5) (These two are actually done at the same time) To advert to the jhàna factors when you want to, and likewise to reflect on them when you want to.
When you have developed the five masteries for the first jhàna, you may proceed to developing the second jhàna, and practise the five masteries of the second jhàna, and in the same way develop the third jhàna and fourth jhàna. In the first jhàna the breath becomes very subtle; in the second it is subtler; in the third jhàna it is yet even subtler; and in the fourth jhàna it stops completely.
We have asked many yogis which jhàna they consider the best. Many of them said the second jhàna is better than the first jhàna; the third jhàna is better than the second jhàna; and the fourth jhàna is the best of all.
The achievement of attaining the jhànas is owing to will power. Everybody has will power and can practise hard. You should practise hard in The Buddha's dispensation. If you practise hard everything is possible for you: you can attain all four jhànas.
Vipassanà on ânàpàna Jhàna
Once you have attained and master the fourth jhàna, it is very easy for you to develop other Samatha meditation subjects, such as the ten kasiõas, and the four sublime states (brahmavihàra). If you do not want to do that, you can go straight into practising Vipassanà, using the fourth ànàpàna jhàna.
There are two kinds of person who practises Vipassanà using the fourth ànàpàna jhàna:
- (1) One who works with the in-and-out breath (assàsapassàsa kammika)
- (2) One who works with jhàna (jhàna kammika)
One who works with the in&out breath does not refer simply to someone who practises ànàpàna: it is one who uses (works with) the in&out breath as his object for Vipassanà. Likewise, one who works with jhàna does not refer simply to someone who practises jhàna: it is one uses (works with) the jhàna factors as his object for Vipassanà. We shall explain further.
In Samatha meditation, there are forty subjects: for example, ànàpàna sati, the ten kasiõas, and the nine cemetery contemplations. In Vipassanà meditation, however, the subjects are only two:
- (1) Materiality meditation (råpa kammaññhàna)
(Also called `discernment of materiality' (råpa pariggaha)) - (2) Mentality meditation (nàma kammaññhàna)
(Also called `discernment of immateriality' (aråpa pariggaha))
One who works with the in&out breath (assàsapassàsa kammika) refers to a yogi who has attained the fourth ànàpàna jhàna, and begins his Vipassanà meditation with materiality meditation (råpa kammaññhàna): he begins by discerning the four elements in the in&out breath.
One who works with jhàna (jhàna kammika) refers to a yogi who has attained the fourth ànàpàna jhàna, and begins his Vipassanà meditation with mentality meditation (nàma kammaññhàna): he begins by discerning the five jhàna factors.
We shall now explain the difference between the two ways of working in detail.
How You Work with the In&Out Breath
If you are one who works with the in&out breath (assàsapassàsa kammika) you enter the fourth jhàna, emerge from it, and then discern the twelve characteristics of the four elements in the breath:
| Earth | Water | Fire | Wind |
| hardness | flowing | heat | supporting |
When you discern the four elements of the breath systematically, you see many kalàpas. Analysing those kalàpas, you see at least nine kinds of materiality in each kalàpa: the earth element, water element, fire element, wind element, colour, odour, flavour, nutritive essence and sound. Those nine kinds of materiality are what is called the body of the in&out breath (assàsapassàsa kàya).
After discerning the body of the in&out breath the XXXX says you should reflect: `Dependent upon what does the in&out breath arise?' Reflecting this way, you see that the in&out breath arises dependent on a base. What is the base?
There are two ways of answering this question.
- (1) According to the classification of the Abhidhamma.
(The Abhidhamma Method (Pàëi )) - (2) According to the classification of the Suttas
(The Suttanta Method (Pàëi ))
According to the Abhidhamma method there are six bases:
- (1) Eye-base (Pàëi )
- (2) Ear-base (Pàëi )
- (3) Nose-base (Pàëi )
- (4) Tongue-base (Pàëi )
- (5) Body-base (Pàëi )
- (6) Heart-base (Pàëi )
According to the Suttanta method the base is our body, the produced body (Pàëi ). Our body comprises four kinds of materiality:
- (1) Kamma-produced materiality (kammaja råpa)
- (2) Consciousness-produced materiality (cittaja råpa)
- (3) Temperature-produced materiality (utuja råpa)
- (4) Nutriment-produced materiality (àhàraja råpa)
What is the difference between the two methods? The Suttanta method is for practical study, whereas the Abhidhamma method is to show the exact meaning.
For example, when you discern the four elements in your eyes systematically, you will see six kinds of kalàpa:
- (1) The eye decad-kalàpa (cakkhu dasaka-kalàpa)
- (2) The body decad-kalàpa2 (kàya dasaka-kalàpa)
- (3) The sex decad-kalàpa2 (bhàva dasaka-kalàpa)
- (4) The temperature-produced kalàpa (utuja ojaññhamaka-kalàpa)
- (5) The consciousness-produced kalàpa (cittaja ojaññhamaka-kalàpa)
- (6) The nutriment-produced kalàpa (àhàraja ojaññhamaka-kalàpa)
One of the six types of kalàpa is the eye decad-kalàpa (cakkhu dasaka-kalàpa). When you analyse an eye decad-kalàpa, you see ten kinds of materiality: the earth-, water, fire-, and wind element, colour, odour, flavour, nutritive essence, the life faculty, and the eye transparent-element (cakkhupasàda).
The actual eye-base is not all ten kinds of materiality: the actual eye-base is only the eye transparent-element. But although the other nine kinds of materiality are not the eye-base, they cannot be separated from the eye-base, because all ten kinds of materiality arise and pass away at the same time, as a group. This you can only see if you penetrated to ultimate reality, by breaking down the delusion of compactness, compactness of group (samåha ghana). Since without analysing the kalàpas we cannot see the eye-base, the Suttanta method says the base is the produced body (karaja kàya). The explanation is the same for the ear-base, nose-base, tongue-base, body-base and heart-base.
Eye decad-kalàpas do not arise alone. When you discern the four elements in your eye systematically you see many kinds of (Pàëi )kalàpas. When you touch your eye with your finger, you can feel it, there is the sensation of touch, because there are also body decad kalàpas (kàya dasaka-kalàpa) in your eye. The body consciousness (kàya-vi¤¤àõa), which cognizes touch, arises dependent upon only the body-base (Pàëi ).
When you look at a person, you may understand: `This is a man', or, `This is a woman.' That is because of the sex-decad kalàpas (bhàva-dasaka-kalàpa). They are found throughout the body, also in your eye. These three types of kalàpa, the eye-, body- and sex-decad kalàpa are produced by past kamma: they are what is called kamma-produced materiality (kammaja råpa).
Then, if you want to wink your eye you can do it. Why? Because there is also consciousness-produced materiality (cittaja råpa) in your eye. And in every kalàpa there is also the fire element. The fire element can produce many generations of kalàpas called temperature-produced materiality (utuja råpa). In every kalàpa there is nutritive essence (ojà). When nutriment-produced nutritive essence (àhàraja-ojà) supports this nutritive essence, it produces new generations of kalàpas called nutriment-produced materiality (àhàraja-råpa). So in your eyes there are altogether six kinds of kalàpas. If you analyse them, you will see there are altogether fifty-four kinds of materiality. For the purpose of breaking up compactness you must try to see these fifty-four kinds of materiality.
Then you should discern the six sense bases and the forty-two parts of the body in the same way. In each part of the body usually there are four kinds of materiality: kamma-produced, consciousness- produced, temperature-produced and nutriment- produced.
Chart Of Kinds Of Materiality
The Fifty-Four Kinds of Materiality at the Eye-Door
(The chart applies also for the ear-, nose-, tongue-, body-, and mind-doors)
| kind | eye–door decad kalàpas | 1 (30 kinds of materiality)eye decad-kalàpas | 2body decad-kalàpas | sex decad-kalàpas | |
| quality | transparent | transparent | opaque | ||
| origin | kamma | kamma | kamma | ||
| function | sensitive to light | 3sensitive to touch | sex determinant | ||
| 1 | earth element | earth element | earth element |
| kind | eye–door octad kalàpas | (24 kinds of materiality)quality | opaque | opaque | opaque |
| origin | consciousness | temperature | nutriment | ||
| 1 | earth element | earth element | earth element |
1 For the ear-, nose-, tongue-, body- and mind-door please substitute accordingly 'ear-door decad-kalàpas', 'nose-door decad-kalàpas' etc.
2 For the ear-, nose-, tongue-, and mind-door please substitute accordingly, but for the mind-door, please read heart decad-kalàpas and for the body-door please read only body- and sex decad-kalàpas (only 44 kinds of materiality)
3 For the mind-door, please read supporting the mind-element and mind-consciousness element
4 For the ear-, nose- and tongue-doors please substitute accordingly and for the mind-door, please read 'heart materiality'
The commentary explains what the produced body (karaja kàya) is: 'The produced body is composed of the four great primaries and the materiality derived from these.' (D-A-2-315) What does this mean? In each kalàpa there are four primary elements, the earth element, water element, fire element and wind element, and also derived materiality such as colour, odour, flavour and nutritive essence. In fact, altogether there are twenty-eight kinds of materiality: the four.primary elements and twenty-four kinds of derived materiality. You must discern all these kinds of materiality.
If you contemplate only materiality as impermanent, dukkha and non-self, it is not enough for you to realize Nibbàna. You must contemplate mentality also as impermanent, dukkha and non-self. When you are discerning mentality, jhàna dhamma is the best for you to discern first. Then you must discern sensual plane mentality (kàmàvacara nàma) according to cognitive-processes and process-free consciousnesses. Therefore the commentary explains: Then he cognizes the mentality in the pentad of mental formations beginning with contact (phassapa¤camaka), i.e. contact, feeling, perception, volition, and consciousness. Of the five, feeling is the aggregate of feeling; perception is the aggregate of perception; contact and volition are the aggregate of formations; and consciousness is the aggregate of consciousness. Altogether there are four kinds of mental aggregates. Twenty-eight kinds of materiality comprise the aggregate of materiality. Altogether there are five aggregates. Among the five aggregates, the commentary mentions only contact and volition for the aggregate of formations, because they are the predominant factors in the aggregate of formations. When these two predominant factors are mentioned, the rest of the formations are also included. It is like a royal procession. When the king is mentioned his retinue are included.
After discerning materiality and mentality, he examines their causes. He sees that the main causes of the five clinging aggregates are ignorance (avijjà), craving (taõhà), clinging (upàdàna), volitional formations (saïkhàra) and kamma. They were generated by him in his previous life. They produced the rebirth-linking consciousness in the present life, and at the moment of birth the five clinging aggregates. He should try to see the causal relationship between causes and effects. This is the principle of Dependent Origination. Then he concludes that materiality and mentality are simply conditions, and things produced from conditions, and that besides these there is neither a living being nor a person. He then transcends doubts.
The yogi who has transcended doubts contemplates the three characteristics, impermanence, dukkha, and non-self, of materiality, mentality and their causes, and gradually reaches Arahantship. This kind of person is called an assàsapassàsakammika person.
Jhànakammika Person
We should like to explain the jhànakammika person. Having attained ànàpàna jhànas, a jhànakammika person discerns mentality first before discerning materiality. Since when he was practising Samatha meditation he could easily discern the jhàna factors, when he begins to practise Vipassanà he discern the jhàna factors first. Then he discerns the mental formations associated with the jhàna factors. Those jhàna factors and mental formations are called jhàna dhammas. After discerning jhàna dhammas he must examine thus: depending on what do these jhàna dhammas arise? Then he sees they arise dependent on the heart-base. The heart-base is the produced body (karaja kàya) comprising four kinds of materiality: kamma-produced materiality, consciousness-produced materiality, temperature-produced materiality and nutriment-produced materiality.
The jhàna dhammas are mentality and the produced body is materiality. Having discerned them, he searches for their causes. He sees the causes by comprehending the sequence of dependent origination beginning with ignorance. He concludes that materiality and mentality comprise simply conditions and things produced by conditions and that besides these, there is neither a living being nor a person. Thus he transcends doubts.
The yogi who has transcended doubts contemplates the three characteristics, impermanence, dukkha, and non-self, of materiality, mentality and their causes, and gradually reaches Arahantship. This kind of person is called a jhànakammika person.
If you understand this explanation you will understand the following teachings of The Buddha. In the ``Mahàsatipaññhàna Sutta', The Buddha taught Vipassanà meditation based on ànàpànasati as follows:
Internally and Externally
Thus 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.
This is the beginning of Vipassanà for a bhikkhu who has practised ànàpànasati up to the fourth jhàna. What is the 'body (kàya)'? According to the Pañisambhidà Maggamagga there are three kinds of body:
- (1) The body of in&out breath (assàsapassàsa kàya)
- (2) The produced body (karaja kàya)
- (3) The body of mentality (nàma kàya)
We explained them before. We think you should have understood them by now.
How To Discern Mentality
We have explained how to discern materiality in brief. Now we should like to explain how to discern mentality. If you want to discern, for example, the first ànàpàna jhàna dhammas, you should first enter the first ànàpàna jhàna. Having emerged from it you should discern bhavaïga, the mind-door. When the ànàpàna pañibhàga nimitta appears in your bhavaïga, you should discern the five jhàna factors there. When you were practising Samatha meditation, you were able to discern them, thus this is not difficult for you. The only difference is that you should discern the five jhàna factors occurring successively many times. If you discern them clearly, you can begin to discern, for example, consciousness. There are three ways to begin to discern mentality:
- (1) to begin with contact
- (2) to begin with feeling
- (3) to begin with consciousness
If you choose to begin with consciousness, you should discern consciousness occurring successively many times. How to discern consciousness? By discerning their characteristic, function, manifestation and proximate cause. In first jhàna dhamma, there are thirty-four mental formations. Consciousness is on of them. Consciousness has the characteristic of cognizing the object. Here, consciousness cognizes the patibhàga nimitta. If you find yourself unable to discern it, you should repeat the procedure just mentioned: enter the first jhàna, then emerge from it and discern bhavaïga. When the ànàpàna pañibhàga nimitta appears in bhavaïga, the mind-door, you should discern consciousness occurring successively many times. If you are able to discern consciousness you should increase the number of mentality you discern one at a time, to two, three, four…up to all the thirty-four mental formations of the first jhàna. What are the thirty-four mental formations? Do you want to know? Then please try to see them in practice.
The Thirty-Four Mental Formations Of A First Jhàna
One Consciousness (Pàëi )
- (1) The first ànàpàna-jhàna consciousness (citta)
(Cognizes an object: here, the ànàpàna pañibhàga-nimitta)
Seven Universals (Pàëi )
- (2) Contact (phassa)
- (3) Feeling (vedanà)
(Here, it is pleasant feeling (sukha vedanà)) - (4) Perception (sa¤¤à)
- (5) Volition (cetanà)
- (6) One-pointedness (ekaggatà)
- (7) Life faculty (jãvitindriya)
- (8) Attention (manasikàra)
Six Occasionals (Pàëi )
- (9) Initial application of the mind (vitakka)
(Applicaton to, for example, the patibhàga-nimitta.) - (10) Sustained application of the mind (vicàra)
(Applicaton to, for example, the patibhàga-nimitta.) - (11) Decision (adhimokkha)
- (12) Energy or effort (vãriya)
- (13) Rapture or joy (pãti)
- (14) Desire (chanda)
Nineteen Beautiful Universals (Pàëi )
- (15) Faith or confidence (saddhà)
- (16) Mindfulness (sati)
- (17) Shame of wrongdoing (hiri)
- (18) Fear of wrongdoing (ottappa)
- (19) Non-greed (alobha)
- (20) Non-hatred (adosa)
- (21) Neutrality of mind (tatramajjhattatà)
- (22) Tranquillity of mental body (kàya passaddhi)
- (23) Tranquillity of consciousness (citta passaddhi)
- (24) Lightness of mental body (kàya lahutà)
- (25) Lightness of consciousness (citta lahutà)
- (26) Malleability of mental body (kàya mudutà)
- (27) Malleability of consciousness (citta mudutà)
- (28) Wieldiness of mental body (kàya kamma¤¤atà)
- (29) Wieldiness of consciousness (citta kamma¤¤atà)
- (30) Proficiency of mental body (kàya pàgu¤¤atà)
- (31) Proficiency of consciousness (citta pàgu¤¤atà)
- (32) Rectitude of mental body (kàyu jukatà)
- (33) Rectitude of consciousness (cittu jukatà)
Non-Delusion (Amoha)
- (34) Wisdom faculty (pa¤¤indriya)
When the yogi is about to achieve a jhàna or a jhàna attainment, first there arises mind-door adverting consciousness (mano-dvara vajjana) with its associated mental formations. Then, in the same cognitive process as the attainment, immediately preceding it, a series of sense-sphere javanas runs its course in quick succession, leading the mind from the sense-sphere plane to the absorption. In the case of a worldling these javanas will be one of the wholesome sense-sphere cittas accompanied by knowledge which arises and ceases four times or three times, in due order as preparation (parikamma), access (upacra), conformity (anuloma), and change-of-lineage (gotarabhå). Immediately after they cease, in the fourth or fifth moment as the case may be, the first jhna javana enters upon the process of absorption in accordance with the way the mind is conveyed. For beginners this first jhna javana arises only once immediately follow by Bhavanga Citta. For the first time entering into process of absorption, jhàna javana runs only once owing to a lack of repetition. But if a yogi becomes skillful and enters upon that attainment for an hour or a whole day, then the process of absorption arises for many times. After that, at the end of absorption, there is subsidence into the life-continuum.
In an individual with average faculties, these preliminary javanas occur four times, each one exercising a different preliminary function. The first is called preparation (parikamma) because it prepares the mental continuum for the attainment to follow. The next is called access (upacàra) because it arises in proximity to the attainment. The third moment is called conformity (anuloma) because it arises in conformity with both the preceding moments and the subsequent absorption. The fourth moment is called change-of lineage (gotrabhå). In the case of jhna attainment it receives this name because it overcomes the sense-sphere lineage and involves the lineage of sublime consciousness. In an individual with especially keen faculties, the moment of preparation (prikamma) is omitted, and thus only three preliminary sense-sphere javanas occur prior to absorption.
It should be noted that in an absorption cognitive process, the javana cittas can be different kinds according to different level of absorptoin (first jhàna, sencond jhàna, etc.), even of different planes (fine material, immaterial, etc.) while in a sense-sphere they are all uniform. We should like to explain the jhàna cognitive process with a chart.
Jhàna-Attainment Cognitive-Process (Jhàna Samàpatti Vithi)
| heart- base | viãthi citta | (cognitive process1 | st jhàna2 | nd jhàna3 | rd jhàna4 |
54 | 1 | mano-dvàra vajjana citta12 | 12 | 12 | 12 |
54 | 1 | parikamma-citta34 | 34 | 34 | 33 |
54 | 1 | upacàra-citta34 | 34 | 34 | 33 |
54 | 1 | anuloma-citta34 | 34 | 34 | 33 |
54 | 1 | gotrabhå34 | 34 | 34 | 33 |
54 | (many) | jhàna-citta34 | 32 | 31 | 31 |
| Pàëi | 1)vitakka | vitakka | vitakka | vitakka | |
| 2) | vicàra | vicàra | vicàra | vicàra | |
| 3) | pãtã | pãtã | pãtã | pãtã | |
| 4) | sukha | sukha | sukha | sukha | |
| 5) | ekaggatà | ekaggatà | ekaggatà | ekaggatà | |
| upekkhà |
One who want to accomplish the purification of view (Diññhi-visuddhi), if, firstly, his vehicle is serenity (Samathayànika), should emerge from any fine material or immaterial jhàna, (except the base consisting of neither-perception-nor-non-perception), and he should discern, according to characteristic, function, manifestation, and proximate cause, the jhna factors, and the mental formations associated with them, that is, contact, feeling, perception and so on. When he had done so, all that should be defined as 'mentality (nàma)' in the sense of bending because of its bending towards the object (an object such as ànàpàna-pañibhàga-nimitta).
According to this instruction of Visuddhi Magga you must discern these jhàna dhammas according to characteristic, function, manifestation and proximate cause.
In mind-door adverting consciousness moment there are twelve mental formations. They are from consciousness to effort among the afore-mentioned thirty-four mental formations. In the fourth jhàna cognitive process, piti (rapture or joy) is not present in upacàra jhànas, that is, preparation, access, conformity, and change-of-lineage. To contemplate only the jhàna dhammas, however, is not enough for you to realize Nibbàna you must also contemplate the mentality in the six door cognitive-processes as well. Practise under the guidance of a skilled teacher.
Three Kinds Of Body
Of the three kinds of body we mentioned previously, the body of in&out breath (assàsapassàsa kàya) and the produced body (karaja kàya) are the body of materiality (råpa kàya). So we can say that there are only two kinds of body: the body of materiality (råpa kàya) and the body of mentality (nàma kàya). Why are they called a body? The reason is that they cannot arise alone but must arise as a group.
The Internal Body And The External Body
You must contemplate these bodies as bodies. To contemplate only the internal body, however, is not enough for you to realize Nibbàna. You must also contemplate the external body. Why? You have attachment, conceit and wrong view not only towards your own body, but also towards many external bodies. To remove the attachment, conceit and wrong view towards those external bodies, you must contemplate the external bodies also as bodies. You may have pride depending on your son, husband or wife's achievement. To remove this pride you must contemplate their bodies as impermanent. To remove the attachment for the external bodies you must discern them as dukkha. You may think, 'this is my son, this is my daughter, this is my wife, or this is my husband.' To remove these wrong views you should contemplate their bodies as non-self. If you discern the external world with insight, you will see only ultimate materiality and mentality. The ultimate materiality and mentality are impermanent because as soon as arise they pass away, dukkha because they are always subject to arising and passing away, and non-self because there is no permanent self or stable substance that you can call, 'this is my son, this is my daughter, this is my husband, this is my wife, and so forth.' If you contemplate in this way, this contemplation will reduce your attachment, pride and wrong view. So The Buddha instructs: 'Thus 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.' Why does The Buddha instruct this? For beginners to contemplate the body as body internally for only one sitting is not enough. You must practise for many days, or even many months. Then you should discern externally also. For beginners this practice will take a few days. After that, in one sitting you should contemplate body as body both internally and externally again and again. To contemplate only once is not enough. Repeated contemplation is necessary. Only when you contemplate again and again can you suppress attachment, conceit, wrong view and other defilements.
According to the classification of insight knowledges, this is only the Knowledge of Analysing Mentality-Materiality (nàmaråpa-pariccheda-¤àõa). It is only the foundation of Vipassanà. This insight knowledge can be divided into four stages:
- (1) The Knowledge of Discerning Materiality (råpa pariggaha ¤àõa)
(You discern materiality alone.) - (2) The knowledge of discerning mentality (aråpa pariggaha ¤àõa)
(You discern mentality alone.) - (3) The knowledge of discerning mentality-materiality
(råpàråpapariggaha¤àõa)
(You discern materiality and mentality together.) - (4) The knowledge of distinguishing mentality-materiality (nàma-råpa vavaññhàna ¤àõa or nàma råpa pariccheda ¤àõa)
(You discern materiality and mentality together, and see that there is only materiality and mentality: no self, no person, no being.)
Therefore at this stage you should practise the following four steps:
- (1) to discern materiality internally and externally
- (2) to discern mentality internally and externally
- (3) to discern materiality and mentality together internally and externally
- (4) to distinguish materiality and mentality internally and externally.
This is the first stage, the foundation, of Vipassanà mentioned in the `Mahàsatipaññhàna Sutta'.
Three Insight Knowledges
He abides contemplating the arising phenomena in the body.
Or he abides contemplating the passing-away phenomena in the body.
Or he abides contemplating both the arising and
the passing-away phenomena in the body.
In this stage three insight knowledges are combined together:
- (1) The Knowledge of Discerning Cause and Condition
(paccaya pariggaha ¤àõa)
(You discern causes and their effects.) - (2) The Knowledge of Comprehension (sammasana ¤àõa)
(You see the impermanent, dukkha and non-self nature of formations (saïkhàra).) - (3) The Knowledge of Arising and Passing-Away (udayabbaya ¤àõa) (You see the arising and passing-away of formations as impermanent, dukkha and non-self.)
There are two kinds of arising and passing-away (udayabbaya) of formations (saïkhàra):
- (1) Causal arising and passing-away (paccayato udayabbaya)
- (2) Momentary arising and passing-away (khaõato udayabbaya)
Causal arising and passing-away can be divided into two parts: causal arising and causal passing-away. Because of the arising of causes, the five clinging aggregates arise. This is causal arising. Because of the remainderless cessation of causes, the five clinging aggregates completely cease without remainder. This is the causal passing-away.
The five clinging aggregates are the same as mentality-materiality. Twenty-eight kinds of materiality comprise the aggregate of materiality. Feeling is the aggregate of feeling. Perception is the aggregate of perception. The remaining mental concomitants comprise the aggregate of formations. The six kinds of consciousness comprise the aggregate of consciousness. Feeling, perception, formations and consciousness are mentality. So the five clinging aggregates are the same as mentality-materiality. How should you discern the causal arising of mentality-materiality or the five clinging aggregates? This is the second stage of Vipassanà taught by The Buddha in the `Mahàsatipaññhàna Sutta'. You should not skip stages in your practice. Please listen to what the first stage is again: You must discern materiality internally and externally. You must discern mentality internally and externally. You must discern materiality and mentality together internally and externally. You must distinguish materiality and mentality internally and externally. Only after this can you proceed to the second stage.
The Principle of Dependent Origination
How should you discern the causal arising of materiality and mentality? After discerning materiality and mentality internally and externally, you should discern the nearest past materiality and mentality, for example, immediately before you began your sitting. Before sitting, please offer The Buddha candle light or water, wishing to become a bhikkhu in future life. After you begin your sitting, please notice the mental processes while offering and wishing for bhikkhu life. These are the nearest mentalities. They are kamma-round (kamma-vatta), offering water, and defilement-round (kilesa-vatta), ignorance, craving and clinging. They arise depending on their respective bases, which are materialities. You must discern both the past materiality and mentality as if you were discerning external materiality and mentality. After discerning the nearest past materiality and mentality, you should slowly discern backwards to more distant past time, up to the rebirth-linking moment (pañisandhi), the first moment of your present life.
If you are able to discern materiality and mentality at the rebirth-linking moment, you should discern further backwards to materiality and mentality in your past life. If you discern in this way, you may discern materiality and mentality at near-death moments of your past life. At that time one of the three signs usually would appear in your mind-door (manodvàra). The three signs are kamma, the sign of kamma (kamma nimitta) and the sign of the destination where you will be reborn (gati nimitta).
We shall try to explain this with an example. A yogi discerned materiality and mentality at the near-death moments in his past life. He saw a kamma nimitta that a man was offering candlelight to a Buddha image. After seeing the sign he discerned the materiality and mentality of the image of the man who was offering candlelight. How did he discern? He discerned the four elements in that image systematically. He saw kalàpas and then analysed those kalàpas to see ultimate materiality. Then he discerned mainly the fifty-four kinds of materiality in the heart, and then emphasized the heart-base because every mind-door consciousness arises dependent upon heart-base. When he did so he saw bhavaïga, the mind-door, clearly. Different objects appeared in bhavaïga. He discerned bhavaïga forwards and backwards again and again. Why? Between bhavaïgas cognitive-processes usually occur. When he discerned those bhavaïgas he could easily discern those cognitive-processes. He found that when he was offering candlelight to The Buddha image, he wished to become a bhikkhu yogi in the next life. The mind making the offering arose as a mind-door cognitive-processes. Each cognitive-process consisted of a mind-door adverting consciousness (manodvàràvajjana) and seven impulsions (javana). In the mind-door adverting consciousness there were twelve mental formations:
Consciousness
Contact
Feeling
Perception
Volition
one-pointedness
life faculty
attention
initial application of the mind
sustained application of the mind
decision and energy.
In each impulsion consciousness there were thirty-four mental formations. They are wholesome dhammas which arose taking the kamma-nimitta as object.
Here the kamma-nimitta means `offering candle light to The Buddha image.' Those thirty-four mental formations are called volitional formations (saïkhàra). Of the thirty-four mental formations, volition was predominant. The volition was kamma. As soon as those volitional formations arose they passed away because they were impermanent. But they left behind the force of kamma in his mentality-materiality process. In the Kammapaccaya Section of the Patthana, the force of kamma is called kamma.
Then he discerned the mind making the wish to become a bhikkhu yogi. It also arose as a mind-door cognitive-process. Each cognitive-process consisted of a mind-door adverting consciousness (manodvàràvajjana) and seven impulsions (javana). In the mind-door adverting consciousness there were twelve mental formations as mentioned above. In each impulsion there were twenty mental formations. They are: consciousness, contact, feeling, perception, volition, one-pointedness, life faculty, attention, initial application, sustained application, decision, effort, rapture or joy, desire, delusion (moha) or ignorance (avijjà), shamelessness (ahirika), fearlessness of wrongdoing (anottappa), restlessness (uddhacca), greed (lobha) and wrong view (mãcchàdiññhi). Of the twenty mental formations ignorance (avijjà), craving (taõhà), clinging (upàdàna) are predominant. What is ignorance? Wrongly taking mentality and materiality as ''I'' means ignorance. According to The Buddha's teaching, our body and mind are only ultimate materiality and mentality. If we know them as materiality and mentality practically, it is correct. This is insight knowledge, Right View (sammà-diññhi). But if we see them as a man, woman, bhikkhu, or bhikkhuni, this is wrong. This is called ignorance or delusion. Depending on the ignorance, he wished to become a bhikkhu yogi; this is craving. He clung to that bhikkhu's life as a yogi; this is clinging. Ignorance, craving and clinging are called the defilement round (kilesavañña), the defilements that produce the round of rebirths (vipaka vatta). These three rounds will go on and on as long as the defilement round has not been cut off.
Altogether there were five past causes, ignorance (avijjà), craving (taõhà), clinging (upàdàna), volitional formations (saïkhàra) and kamma.
Then he discerned the five aggregates at the rebirth-linking moment (pañisandhi) in his present life. At that moment, there were thirty kinds of materiality. They arose as three kinds of kalàpas, namely, the body-decad kalàpa, sex-decad kalàpa and heart-decad kalàpa. In each kind of kalàpa there were ten kinds of materiality.
Then he discerned back and forth between those thirty kinds of materiality and the five past causes, ignorance, craving, clinging, volitional formations and kamma. He paid special emphasiz on the force of kamma to check whether it produced those thirty kinds of materiality. He checked this again and again, and was able to see that it did. This is the example of a yogi discerning causal arising of mentality and materiality.
The Knowledge of Discerning Cause and Condition
If you practise in this way you can easily understand that the force of kamma accumulated in your past life produced the materiality aggregate at your rebirth-linking moment. How? At that time you should have already understood how the consciousness arises dependent on the heart-base and produces mind-produced materiality, and have already known their causal relationship. In the same way, there is a causal relationship between the force of kamma and kamma-produced materiality. If you see the causal relationship, you should discern the cause and effect as follows:
Another Way Of Discerning Cause And Condition
The formula of the first method of dependent origination:
1.with ignorance as condition, volitional formations come to be:
2.with volitional formations as condition, consciousness;
3.with consciousness as condition, mentality-and materiality;
4.with mentality-and-materiality as condition, the six sense bases;
5.with the six sense bases a condition, contact;
6.with contact as condition, feeling;
7.with feeling as condition, craving;
8.with craving as condition, clinging;
9.with clinging as condition, becoming;
10.with becoming as condition, birth;
11.with birth as condition, ageing-and-death, sorrow lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of dukkha. This, bhikkhus, is called dependent origination. (S-1-243)
This is the first method of dependent origination. According to this first method, you can discern cause and effect in this way:
Because of the arising of ignorance, volitional formations arose; the ignorance is cause, the volitional formations are effect, etc.
In this method, ignorance and volitional formations are the past causes of the present resultant aggregates, such as, consciousness, mentality-and-materiality, six sense bases, contact, feeling.
Craving, clinging and kamma-process becoming are present causes of future effects, that is, rebirth-processes becoming, birth and ageing-and-death.
If there is ignorance, craving and clinging are also present there. In the same way, if there are craving and clinging, ignorance is also present there. Because they are always concomitant.
In the same way, if there are volitional formations kammic force is also present there; and if there is kamma-process becoming, that is, kammic force, then volitional formations are also present there; because according to the kammapaccaya section of Paññhana, the kammic force of volitional formations are called kamma or kamma-process becoming.
So in this first method, there are five past causes and five present effects; and again there are five present causes and five future effects.
Five past causes are ignorance, craving, clinging, volitional formations and kamma.
Five present effects are consciousness, mentality- and-materiality, six sense bases, contact and feeling.
Five present causes are ignorance, craving, clinging, volitional formations and kamma or kamma-process becoming.
Five future effects are consciousness, mentality-and materiality, six sense bases, contact, and feeling which are, in other words, birth, ageing-and-death. Why? Five effects are nothing but five resultant aggregates subject to clinging. The arising stage of five clinging aggregates are called birth (jàti), their static stage ageing, and their perishing stage death.
If you understand this explanation, then, we hope you will also easily understand that the meaning of this first method and the meaning of the above mentioned method of dependent origination, which we call the fifth method, are the same procedure.
In this method, the ignorance arose not a only, but with associated mental formations according to cognitive-process. The volitional formations also did so. Therefore when you discern ignorance, you should discern not only ignorance but also associated mental formations which arose in the past life as a mind-door cognitive process. In the same way, when you discern volitional formations, you should not only discern volition, but also associated mental formations which also arose in past life as a mind-door cognitive process. We say mind-door cognitive process because the volitional formations of the other five-door cognitive processes cannot produce the five resultant aggregates at the time of rebirth-linking moments.
According to the Suttanta method, consciousness, mentality-and-materiality, six sense bases, contact and feeling are just resultant aggregates. If you want to understand them in detail, you should study under the guidance of a skilled teacher. Here, we can give you only brief information.
The Knowledge of Comprehension
The five clinging aggregates and their causes are called formations (sankhàras); they are the object of insight (Vipassanà). You must contemplate them as anicca, dukkha, or anatta by seeing their impermanent, dukkha and non-self natures by seeing their momentary arising and passing away clearly. If you see so, then you proceed to contemplate their causal arising and passing away.
The Causal Arising and Momentary Arising
We would like to show you an example, that is, the discernment of the causal arising of the aggregate of materiality at the rebirth-linking moment.
You must discern five past causes, ignorance, craving, clinging, volitional formations and kamma-first as mentioned above. Then discern the thirty kinds of materiality at the rebirth-linking moment. If you see the causal relationship between the five past cases, especially the force of kamma and kamma-produced materiality at the rebirth-linking moment then you should discern the causal arising and momentary arising as follows:
One who sees the arising of the materiality aggregate sees these characteristics. You must see the remaining aggregates in the same way. Practise under the guidance of a skilled teacher. In each consciousness moment of the six door cognitive processes there were five aggregates. You must discern the causal arising and momentary arising of each aggregates.
First Method of Dependent Origination
Having given attention to the causal arising in this way you again pay attention to the causal arising according to the first method of dependent origination thus:
The Remainderless Cessation (Anuppàdanirodha) Of Causes And Their Effects
Having taught the discernment of causal arising of formations, The Buddha taught: 'Or he abides contemplating the passing-away phenomena in the body.' This means that you should also discern that because of the remainderless cessation of the five causes the five aggregates cease completely without remainder. This is paccayato vaya dassana ¤àõa, the insight knowledge that sees the remainderless cessation of causes and effects.
When will the five predominant causes, ignorance, craving, clinging, volitional formations and kamma, cease completely without remainder? According to The Buddha's teaching, the defilements will cease completely without remainder when you attain Arahantship. Because of the remainderless cessation of defilements, kamma cannot produce any results after Parinibbàna. Your Arahanta Path will completely destroy the five causes without remainder. Because of the remainderless cessation of the five causes, after Parinibbàna all five aggregates will cease completely without remainder. You must try to see this cessation, because The Buddha instructs in the ``Mahàsatipaññhàna Sutta''that 'he abides contemplating the passing-away phenomena in the body.' You should not forget that here the 'body' means the body of materiality (råpakàya) and the body of mentality (nàmakàya).
Now you are not Arahants yet. When will you attain Arahantship? Will it be in the present life or in one of the future lives? If you practise hard and if you have enough pàramã, you may attain Arahantship in this very life. Even then it is also called the future from the view of momentary arising and passing-away, because now you are still a worldling. If you will attain Arahantship in one of the future lives, the time up to that life is also your future. When you attain Arahantship all the five causes will completely cease without remainder. You should try to see this cessation. And again when you take Parinibbàna, all the five aggregates will completely cease without remainder. You must try to see this cessation too. If you see these two kinds of cessation, you should contemplate that because of the remainderless cessation of the five causes, the five aggregates also completely cease without remainder. This kind of insight knowledge is called vayato udayabbaya dassana ¤àõa, the insight knowledge that sees the remainderless cessation of causes and their effects.
The Discernment Of Causal And Momentary Passing Away (Uppàdaniroda)
We would like to show you an example how you should contemplate the causal and momentary passing away of aggregates according to the fifth method of dependent origination. When you see the above mentioned two kinds cessation, then you must contemplate thus:
You should also pay attention to the remaining aggregates in the same way. In each consciousness moment of the six door cognitive processes, there are five aggregates. You must do the same procedure for each. Please train under the guidance of a skilled teacher. Again you should also contemplate the causal and momentary passing away of the factors according to the first method of dependent origination. First you should see the aforementioned two kinds of remainderless cessation. If you see the remainderless cessation of causes when you attain Arahantship and the remainderless cessation of aggregates when you attain Parinibbana then you must contemplate the causal and momentary passing away thus:
In this case also, it is better if you practise under the guidance of a skilled teacher because there are many aspects which should be understood by your direct insight knowledge in detail before you can attain final cessation, Parinibbana.
Past, Present and Future Materiality and Mentality
So if you want to know the causal relationship between cause and effect with your direct insight knowledge, you should discern the past, present and future materiality and mentality. Do you think that in the ``Mahàsatipaññhàna Sutta''The Buddha taught only about the present? If you understand the meaning of The Buddha's teaching, you would not think so.
[ßTherefore Bhikkhus any kind of materiality (råpa) whatsoever whether past future or present, internal or external, gross or subtle, inferior or superior, far or near, all materiality should be seen as it really is with correct wisdom thus 'This is not mine, this I am not this is not my self'ß– the sutta repeats for feeling, perception, formations and consciousness. To understand the causes of the present five aggregates we must clearly discern the previous five aggregates because the five causes avijja, tanhà, upadàna, sankhàra and kamma are included within them. To understand the present five aggregates clearly we must see that they include present avijja, tanhà, upadàna, sankhàra and kamma which give rise to the five future aggregates. Only in this way will the causal relationship of dependent origination be fully comprehended. For this reason we are studying past present and future.] Khandasamyutta (Anatta lakkhaõa sutta) S-22-59
[ßIf any ascetics and brahmins, without knowing the past and without seeing the futrure, yet claim; 'Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being,' they can be confuted in accordance with the Dhamma.] M-2-234
The past, present and future materiality and mentality are to be discerned with insight knowledge. They are the objects of insight knowledge. Without discerning the past, present and future materiality and mentality, you will not be able to understand the principle of dependent origination with your direct insight knowledge. If you do not understand it, you cannot escape from the round of rebirths. You will not be able to discern the arising and passing-away of causes and effects. You cannot contemplate both causes and effects as impermanent, dukkha and non-self. If you will not be able to do so, you cannot escape from the round of rebirths because The Buddha mentions so in the Mahànidàna Sutta.
The Causal And Momentary Arising Passing-Away
Then The Buddha taught: 'Or he abides contemplating both the arising and passing-away phenomena in the body.' This means that you must discern the arising and passing-away by way of causal relationship and by way of momentary existence. How should you discern? For example, because of the arising of the five causes, the five aggregates arise; because of the remainderless cessation of the five causes, the five aggregates completely cease without remainder. This is the Knowledge of Causal Arising and Passing-Away (paccayato udayabbaya ¤àõa). As soon as the five causes arise they pass away, so they are impermanent. As soon as the five aggregates arise they pass away, so they also are impermanent. To know this is the Knowledge of Momentary Arising and Passing-Away (khaõato udayabbaya ¤àõa). In this stage you must discern both causal and momentary arising and passing-away in detail.
The Materiality Aggregate at the Rebirth-linking Moment
First you must see the causal arising of materiality aggregate at the rebirth-linking moment according to the fifth method of dependent origination. Then you must see the causal passing away of the materiality aggregate after Parinibbana, that is, the remainderless cessation of materiality aggregate because of the remainderless cessation of causes at the moment of Arahant Path attainment. When you see these two kinds of remainderless cessation contemplate as follows:
becoming …
The same contemplation applies to all factors of dependent origination. You must contemplate them not only as anicca, but also dukkha and anatta. In this first method, although there are twelve factors, from ignorance to ageing-and-death, yet ten factors, from ignorance to becoming (bhava) are mentioned in the Pañisambhidâmagga (Page-52) as the object of the insight knowledge of arising and passing away (udayabhaya¤àõa). What is the reason? The arising stage, the static stage, and perishing stage of ultimate realities are respectively called birth (jâti) ageing (jarâ) and death (marana). Birth as well as ageing and death do not have three stages, but each of them has only one stage, i.e, arising stage or static stage or perishing stage. Ultimate realities are anicca, because as soon as they arise they perish; so they have three stages. However, birth, ageing and death have only one stage; so they cannot be contemplated as anicca, dukkha or anatta.
There are two kinds of becoming (bhava), kamma-process becoming (kamma-bhava) and rebirth-process becoming (upapatti-bhava). Five resultant aggregates are called rebirth-process becoming; wholesome or unwholesome volition or volitional formations, which are the object of vipassanâ, are called kamma. According to Kamma Paccaya section of Paññhâna the force of volition or volitional formations are called kamma which is not the object of vipassanâ. The force of volition is Asynchronous kamma (Nanakkhaõika kamma): This is kamma which was produced by a previous volitional formation in a previous existence. It remains latent, purely as a potential. When it matures and gives its result, that result can then be contemplated in this way. In the Anguttara Nikaya (A-2-363) The Buddha says: ßIt is a volition bhikkhus that I call kamma for having willed, one performs an action through body speech of mind.ß This is the object of Vipassanà: Conascent Khamma (sahajàta kamma) is the volition in the present moment which is the supporting cause for the arising of its associated mental formations. These mental formations can be contemplated as anicca, dukkha and anatta. So therefore it is the object of Vipassanà.
For clear understanding of the dependent origination we would like to explain with charts. There are three charts which show the causal relationship between causes and effects within three periods. You must contemplate the factors of dependent origination as anicca, dukkha or anatta up to many past lives as far as you can. When you discern cause and effect in future lives you must discern them up to the end of future, that is up to Parinibbâna. Only when you discern in this way you will understand: 'Because of the remainderless cessation of causes, the five aggregates cease without remainder.'
And you will also understand thus: In the past also there are conditions and dhammas conditionally arisen; and in the future, and now also, they are conditions and dhammas conditionally arisen. Beyond that there is no being or person. It is only a mere heap of formations. But this insight which discerns the formations is called ßfull understanding of the knownß (¤àtapari¤¤à).
A bhikkhu who is established in the discernment of formations thus, has sent down his roots into the Ten-Powered Buddha's dispensation and has obtained a foothold. He is Lesser Stream Enterer (cuëasotâpanna) of assured destiny. On obtaining such climate, teacher or fellow yogi, food and hearing of the Dhamma relating to the Four Noble Truths as are suitable, in one sitting, in one supreme session he attains Arahantship by applying the three characteristics and comprehending the formations with succession of insight. (Abhi-A-2-242)
Table-1: Dependent Origination
| 3-Periods | 12-Factors | 20-Modes and 4 Groups |
| Past life | 1. Ignorance | Past causes 5: |
| 3. Consciousness | ||
| 8. Craving | Present causes 5: | |
| Future life | 11.Birth | Future effects 5: |
Table-2: Dependent Origination
| 3-Periods | 12-Factors | 20-Modes and 4 Groups |
| 2 | nd Past life1. Ignorance | 2 |
| 3. Consciousness | ||
| 8. Craving | 1 | |
| Present life | 11.Birth | Present effects 5: |
Table-3: Dependent Origination
| 3-Periods | 12-Factors | 20-Modes and 4 Groups |
| Present life | 1. Ignorance | Present causes 5: |
| 3. Consciousness | ||
| 8. Craving | 1 | |
| 2 | nd Future life11.Birth | 2 |
Before you see the arising and passing-away clearly from moment to moment, if you contemplate both cause and effect as impermanent, dukkha and non-self, that insight knowledge is called the Knowledge of Comprehension (sammasana¤àõa). When you see the arising and passing-away in each consciousness moment clearly, that insight knowledge is called the Knowledge of Arising and Passing-Away (udayabbaya ¤àõa).
Now I want to give the commentary's explanation about this arising and passing-away. Since this is the ànàpàna section, the commentary also explains the causal arising and passing-away only for ànàpàna.
'He abides contemplating the arising phenomena in the body.' Just like air moves back and forth depending on the smith's bellows' skin, the bellows' spout, and appropriate effort, so too, depending on the produced body, nasal aperture, and the mind of the bhikkhu, the body of in&out breath moves back and forth. The produced body etc. are the origin. One who contemplates thus abides contemplating the arising phenomena in the body.
You may not understand its meaning, I think. I should like to explain a little more. When you discern the four elements in your breath, you will see many kalàpas. If you analyse them you will see nine kinds of ultimate materiality. Why do they arise? If you remove your whole body, can the breath arise on its own? Without your body the breath cannot arise. If you analyse your body you may see the four kinds of materiality: kamma-produced materiality, mind-produced materiality, temperature-produced materiality and nutriment-produced materiality. These four kinds of materiality are called the produced body (karaja-kàya). Without the produced body the body of in&out breath cannot arise. So it is a cause for the arising of breath. Without the mind the breath also cannot arise, so the mind is another cause. Every mind which arises depending on the heart base produces the in-and-out breath. However the mind or consciousness (citta) always arises with associated mental formations (cetasikas). Citta and cetasikas are comprised of four mental aggregates. The produced body and in&out breath are the aggregate of materiality. So altogether there are five clinging aggregates. The produced body is like the smith's bellow; your nasal aperture is like the bellow's spout; and the mind is like the appropriate effort. The produced body, mind and nasal aperture are the causes for the body of in&out breath to arise. You should discern the arising phenomena. Among these causes mind is the most important. But the mind arises depending on the produced body. So inevitably the produced body is also a cause. This is the causal relationship for in-and-out breath.
However, to discern the in&out breath in this way alone is not enough. You must also discern the causes for the five clinging aggregates, namely, ignorance, craving, clinging, volitional formations and the force of kamma. These five past causes produce the present five clinging aggregates. In the same way, the five past causes in the second past life produced the five clinging aggregates in the first past life. The five present causes will produce the five clinging aggregates in the future life. You should discern causes and effects in this way, past, present and future till parinibbàna.
The Causal Passing-Away For In-And-Out Breath
Then the commentary explains the causal passing-away for in-and-out breath. 'Or he abides contemplating the passing-away phenomena in the body,' In whatever way, the air does not proceed when the bellows' skin is taken off, the bellows' spout is broken, and the appropriate exertion is absent. In the same way, when the produced body breaks up, the nasal aperture is destroyed, and the mind has ceased to function, the breath stops. Thus through the ending of the produced body, the nasal aperture and the mind there comes to be the ending of respiration.
Then you should discern that because of the remainderless cessation of the five causes, the five aggregates also will cease completely without remainder in the future. If one contemplates thus we say that one abides contemplating the passing-away phenomena or the causal passing-away of the body. You should also contemplate both the arising and passing-away phenomena in the body. Then The Buddha continues to teach the third stage of Vipassanà:
The Third Stage Of Vipassanà
'Or mindfulness that 'there is only the body' is established in him just to the extent merely necessary for higher of knowledge and mindfulness.'
Mindfulness is established for the yogi through careful scrutiny. He thinks: There is only the body, that is, only the materiality and mentality, but there is no being, no person, no woman, no man, no self, nothing pertaining to a self, no 'I', nothing that is mine, no one, and nothing belonging to anyone.
What does it mean? This passage refers to the higher insight knowledges from the Knowledge of Dissolution (bhaïga¤àõa) to the Knowledge of Equanimity Towards Formations (saïkhàråpekkh¤¤àõa). If a yogi contemplates both the arising and passing-away of formations as I mentioned before, when his insight knowledge becomes sharp, he should pay attention to only the passing-away. Slowly he will no longer apprehend the arising stage, but only the passing-away. At that time he will not see kalàpas. He will see only ultimate materiality and mentality. These dhammas are always passing-away. At that time he will see no beings, no person, no woman, no man, no self, no I, nothing that is mine, no one and nothing belonging to anyone, because he sees only the passing-away of ultimate materiality and mentality. He does not even see kalàpas then.
'Mindfulness that 'there is only the body' is established in him just to the extent merely necessary for higher knowledge and mindfulness.'
The passage 'to the extent merely necessary' denotes the purpose. This is said: The mindfulness established is not for any other purpose. What is the purpose for which it is established? 'For further measure of knowledge and mindfulness' means that it is just for the sake of a wider and wider, or deeper and deeper measure of knowledge and of mindfulness. For the increase of mindfulness and clear comprehension is the meaning.
While you are contemplating the formations in this way, and if you see only their passing-away, then you should also pay attention to this insight knowledge as anicca, dukkha, or anatta. Here insight knowledge means the mind-door cognitive process in which insight knowledge is predominent. In each impulsion moment there are usually thirty-four mental formations which are called insight knowledge because it is their principal factor. Hence the Ancient Commentators said: 'He sees with insight both the known and the knowledge.' (Vs-2-288)
With Regard To Arahantship
If a yogi sees only the passing-away and contemplates both ultimate materiality and mentality and their causes as well as insight knowledge as impermanent, dukkha and non-self alternately, slowly his insight knowledge will become mature. As a result his controlling faculties will also become mature, when it is mature nibbidà- the knowledge of disenchantment with all conditioned things- arises. Naturally the mind turns away from conditioned things and turns to the Unconditioned Element (asankhata nibbàna) at this point path knowledge and frution knowledge arise.
ßFirst Susãma there comes knowledge of the stability of the Dhamma afterwards knowledge of Nibbànaß (pubbe kho Susãma dhammatthitã¤ànam pacchà nibbàne ¤ànam.) Knowledge of the stability of the Dhamma is insight knowledge of the intrinsic nature of phenomenam (dhammas)– that nature is seen to be anicca, dukkha and anatta. At the end of the course of insight, path knowledge arises. That is 'knowledge of Nibbàna'. Gradually as his insight knowledge becomes more and more clear he sees Asankhata Nibbàna more clearly. Finnally he will attain Arahantship.ß (S-1-344) (S-12-70, Susãma sutta) With regard to Arahantship The Buddha explains as follows:
'And he abides independent, not clinging to anything in the world.'
'And he abides independent' means that he abides freed from dependence on craving and wrong views. 'Not clinging to anything in the world': In regard to materiality, feeling, perception, formations or consciousness, he does not think, 'this is my self or this belongs to my self'. Why? Because his path knowledges have completely destroyed both craving and wrong view.
This is a brief explanation of the method of ànàpànasati leading to Arahantship. If you practise systematically in this way and if you have enough pàramã, you will realize Nibbàna in this life.
The Four Noble Truths, Mundane (Lokiya) And Supra-Mundane (Lokuttara)
As a conclusion to the ànàpàna section The Buddha says:
'Bhikkhus, this is how a bhikkhu abides contemplating the body as a body.'
In this section on breathing, the mindfulness which examines the respiration is the Truth of Suffering (dukkha-sacca). The objects of mindfulness, the five clinging aggregates, are also the Truth of Suffering. The five causes, ignorance, craving, clinging, volitional formations and kamma are the Truth of the Origin of Suffering (samudaya-sacca). The non-occurrence of both is the Truth of Cessation (nirodha-sacca). This refers to Nibbàna, the Supramundane Truth of Cessation. When you cultivate the Knowledge of Arising and Passing-Away, you discern that because of the remainderless cessation of the five causes, the five aggregates will cease completely without remainder after Parinibbàna. These two kinds of cessation are also called Truth of Cessation, but only the Mundane Truth of Cessation. If you realize Nibbàna with the path knowledge and the fruition knowledge, you know the Supramundane Truth of Cessation, Nibbàna. You should distinguish between these two kinds of Truth of Cessation.
The Noble Path, which understands dukkha, abandons origination and takes cessation as object, is the Truth of the Path (magga-sacca). Here you should also distinguish between the mundane path knowledge and supramundane path knowledge. The mundane path knowledge that sees the five clinging aggregates is the insight knowledge of the truth of suffering. The mundane path knowledge that sees the origin of suffering is the insight knowledge of the truth of the origin of suffering. The mundane path knowledge that sees that because of the remainderless cessation of the five causes the five aggregates will cease completely without remainder after Parinibbàna is the insight knowledge of the truth of cessation. The mundane path is the path factors of the insight knowledges just mentioned. Right View (sammàdiññhi) is insight knowledge, and right thought (sammàsaïkappa), Right Effort (sammàvàyàma), Right Mindfulness (sammàsati) and Right Concentration (sammàsamàdhi) are associated with it. Before meditating you have already observed morality consisting of Right Speech, Right Action and Right Livelihood. Therefore, there are altogether eight factors of the mundane path.
Sometimes yogis must contemplate insight knowledge as impermanent, dukkha and non-self. At that time they also understand the mundane path. So the mundane Right View is that which knows the mundane Four Noble Truths.
The supramundane noble path that takes Nibbàna as object arises together with the path knowledge and the fruition knowledge. At that time supramundane Right View knows Nibbàna, right thought applies the mind to Nibbàna, Right Mindfulness remembers Nibbàna, Right Effort is the effort to realize Nibbàna, Right Concentration is the concentration on Nibbàna, and Right Speech, Right Action and Right Livelihood are also present. When a yogi realizes Nibbàna, why are Right Speech, Right Action and Right Livelihood also present? The noble path knowledge destroys the defilements that can produce wrong speech, wrong action and wrong livelihood, so Right Speech, Right Action and Right Livelihood are automatically present.
Thus having endeavoured by way of the Four Noble Truths, a person arrives at peace. This is the doorway to liberation for the bhikkhu devoted to mindfulness of breathing, ànàpànasati.
B. The Four Postures (Iriyàpatha)
'Again, bhikkhus, while walking, a bhikkhu understands: ßI am walking.ß While standing, he understands: ßI am standing.ß While sitting, he understands: ßI am sitting.ß While lying down, he understands: ßI am lying down.ß Or he understands accordingly, however his body is disposed.'
How A Bhikkhu Understands, ßi Am Walkingß
This is the beginning stage of the four postures practice. ßWhile walking, a bhikkhu understands: ßI am walking.ß In this matter of walking, even pigs, dogs, cats and the like understand that they are moving when they move. But the instruction here was not given concerning similar awareness, because awareness of that sort does not shed the wrong belief in a living being. It does not knock out the wrong perception of a self, and neither becomes a meditation subject nor the development of the foundation of mindfulness. Why? Because they do not see ultimate mentality-materiality and their causes while they are walking, and they cannot contemplate them as impermanent, dukkha and non-self.
On the contrary, the knowledge of this yogi sheds the wrong belief in a living being, knocks out the wrong idea of a self, and is both a meditation subject and the development of the foundation of mindfulness. Why? Because he is able to see ultimate mentality-materiality and their causes while he is walking, and he can contemplate them as impermanent, dukkha and non-self.
Then the commentary explains the meaning with three questions: Indeed, who walks, whose walking is it, on what account is this walking? These words refer to the meditating bhikkhu's knowledge of the (act of) walking.
In the elucidation of these questions the following is said: Who walks? No living being or person. Whose walking is it? Not the walking of any living being or person. On account of what does the walking take place? On account of the diffusion of the process of wind-element born of mental activity. Because of that this yogi knows thus: If there arises the thought, ßI shall walk,ß that thought produces kalàpas in which the process of wind-element is predominant. The process of wind-element produces expression, that is the bodily movement which indicates walking and so forth. The moving of the whole body through the diffusion of the process of wind-element is called walking.
'Carrying' Materiality And 'Being Carried'
We should like to explain a little more. In walking, there are two kinds of materiality: 'carrying' materiality and 'being-carried' materiality. The thought 'I shall walk,' produces many kalàpas. Within one second many billions of consciousnesses arise. One consciousness produces many kalàpas. In each kalàpa there are eight kinds of materiality, namely, the earth element, water element, fire element, wind element, colour, odour, flavour and nutritive essence. Among these eight, the wind element is predominant. It produces bodily intimation (kàyavi¤¤atti) which indicates walking and so forth. The bodily intimation directs the body according to the yogi's desire. The materiality produced by the thought 'I shall walk' is the carrying materiality.
There are four kinds of being-carried materiality: kamma-produced materiality, consciousness-produced materiality, temperature-produced materiality and nutriment-produced materiality. So there is consciousness-produced materiality in both carrying materiality and being-carried materiality. Why? The bodily intimation is produced by the mind-door cognitive-process only. Any consciousness of the five-sense-door cognitive-processes which arises depending on heart-base, cannot produce any bodily intimation. While you are walking, you may see colour, hear sound, smell odour, etc. Every consciousness except the two sets of fivefold sense consciousness of these five-sense-door cognitive-processes which arises depending on heart-base, also produce many consciousness-produced kalàpas furthermore, bhavaïga also produces many consciousness-produced kalàpas. The consciousness-produced materiality produced by bhavaïga and five-sense-door cognitive- processes are being-carried materiality.
Suppose there is a stream here. If you put some dried leaves on the surface of the stream water, they will be carried away. The dried leaves, however, cannot move by themselves; they are transported by the flowing stream. The four kinds of being-carried materiality are like the dried leaves. The consciousness-produced materiality produced by the thought 'I shall walk', the carrying materiality, is like the stream water. When the carrying materiality is occurring successively similar to flowing, the being carried materiality is transported. But we explain this only according to conventional speech. According to ultimate reality, as soon as materiality arises it passes away. It has no time to move from one place to another. However, because of the bodily intimation produced by wind element in consciousness-produced materiality, the new four kinds of being carried materiality do not arise at the same places. They arise at new places. Thus they look as if they were moving.
Here carrying materiality and being-carried materiality are the material aggregate (råpa khandha). The thought 'I shall walk' is the four kinds of mental aggregate. So altogether there are five aggregates.
If you want to see the five aggregates in walking with your insight knowledge, you must practise four-elements meditation systematically. First you should stand at one end on your walking path, and redevelop jhàna concentration. Based on that concentration you should practise four-elements meditation systematically to see kalàpas. Then you should analyse those kalàpas, and distinguish the carrying materiality and being-carried materiality. Afterwards you should walk slowly. The thought 'I shall walk' produces many kalàpas. You should try to see and analyse those kalàpas. Again you should discern the four kinds of being-carried materiality. Having discerned materiality, you should discern the thought 'I shall walk', which is a mind-door cognitive-process. In that cognitive- process there is one mind-door adverting consciousness and seven impulsions. There are twelve mental formations in the mind-door adverting consciousness. There may be thirty-four, thirty-three or thirty-two mental formations in each impulsion owing to the occasional absence either of rapture or the wisdom faculty or both of them. Those mental formations are the four mental aggregates. Carrying and being-carried materiality is the material aggregate. Altogether there are five aggregates. You should discern them systematically while walking. Having discerned them, you should also discern their causes. And then you should contemplate the five aggregates together with their causes as impermanent, dukkha and non-self. If you contemplate thus your insight knowledge will shed your wrong belief in a living being and knock out the wrong idea of a self.
The explanation is the same as regards the other postures: standing and so forth. There, too, the yogi knows thus: If there arises the thought, ßI shall stand,ß that thought produces many kalàpas in which the process of wind-element is predominant. The process of wind-element produces bodily intimation. The raising upright of the whole body from below owing to the diffusion of the process of wind-element is called standing. If there arises the thought, ßI shall sit,ß that thought produces many kalàpas in which the process of wind-element is predominant. The process of wind-element produces bodily intimation. The bending of the lower part of the body and the raising upright of the upper part of it owing to the diffusion of the process of wind-element is called sitting. If there arises the thought, ßI shall lie down,ß that thought produces many kalàpas in which the process of wind-element is predominant. The process of wind-element produces bodily intimation. The straightening or the spreading of the whole body horizontally or across a surface, owing to the diffusion of the process of wind-element is called lying down. In all these postures, you should also discern both mentality-materiality and their causes. Then you should contemplate them as impermanent, dukkha and non-self.
Who Walks?
Here, ßWho walks?ß is a question about the doer of the action of walking, without first separating efficient cause and action. That is for indicating just the bare phenomenon of walking, through the condition of denying the-doer-state-endowed-with-a-self. In other words the question ßWho walks?ß anticipates a negative answer, for, according to the Abhidhamma, there is no doer or walker but just materiality and mentality dependent on conditions. Only materiality and mentality are arising and passing away successively by way of walking. These phenomena are called walking. There is no one who walks.
Therefore if you know only the bodily movement, without knowing ultimate materiality and mentality, it is not enough. In fact it is not a meditation subject.
Whose Walking Is It?
Then the second question is ßWhose walking is it?ß With the word, ßWhose walking is it?ß the commentator says the same thing in another way after separating efficient cause and action for making clear the absence of a connection between a doer and the action.
On What Account Is It?
As for the third question: ßOn what account is it?ß, this is a question seeking for the real reason of the action of walking from which the wrong idea of a walker is rejected.
Walking is here shown to be one of the particular mode of bare phenomenal movement owing to appropriate cause-and-condition. It is not attributed to a fallacious reason such as the one formulated thus: The self comes into contact with the mind, the mind with the sense organs and the sense organs with the object.
The yogi can see the walking as only a bare phenomenon consisting of the five clinging aggregates and their causes. They are impermanence, dukkha and non-self. Because of the absence of anyone besides those phenomena, no living being or person exists. The words beginning with ßon account of the diffusion of the process of wind-element born of mental activityß were spoken to show proof of the walking as a bare phenomenon. If you know according to this understanding we say that while walking you understand that you are walking.
By mentioning mental activity, the commentator avoids the diffusion of the process of wind-element connected with inanimate things. And by the mention of the diffusion of the process of wind-element he avoids the class of mental activity producing volitional verbal-intimation. By the terms mental activity and the process of wind-element, he explains bodily intimation.
Here we should like to explain the explanation of the subcommentary. In the commentary it is mentioned that the thought produces the process of wind element. But in subcommentary it is explained that ßproduces the process of wind-elementß means bringing about the group of materiality i.e,. particles called kalàpas, with the quality of wind-element in excess. (D-ñã-2-304) According to this explanation, the thought 'I shall walk' produces not only the wind element but kalàpas (kalàpa). Why? Materiality and mentality arise as a group, not singly. When the thought 'I shall walk' arises, it produces many kalàpas, which are groups of materiality, with the wind element predominant. Those groups of materiality are that of the pure octads. Each of them consists of the four great primaries (mahàbhåta), the earth-element, water-element, fire-element and wind-element, and the four derived from these: colour, odour, flavour and nutritive essence. The wind element carries the whole body or the whole group ultimate materiality from one place to another according to conventional truth. In reality, however, it is because of this wind element that new ultimate materiality arises at a new place. You should practise to see this as it actuaally is while you are walking.
Here, ß the wind-elementß is the predominant condition and not the sole cause. Otherwise, the existence of derived materiality in bodily intimation would not be a fact.
Similar To A Chart
He who understands the above conditions for walking, standing, sitting and lying down investigates in the following manner: ßA being walks,ß or ßA being stands,ß according to conventional speech, but truly there is no being going or standing. This talk of a being going or standing is similar to the speech in the following way: ßA cart walks,ß or ßA cart stands.ß In fact, there is neither walking cart nor standing cart. When a skilled driver is driving with bulls tied to a cart, conventionally speaking, one says: ßA cart goes,ß or ßA cart stands.ß The body consisting of four kinds of materiality is like the cart in the sense of a thing not able to walk of its own accord. Consciousness- produced wind-element and its concomitant materiality are like the bulls. Mind is like the driver. When the thought, ßI walk,ß or the thought, ßI stand,ß arises, the process of wind-element together with its concomitant materiality producing expression occurs. By the diffusion of the process of wind-element born of mental activity, walking and the other modes of postures take place. Consequently there are these forms of conventional speech: ßA being walks,ß ßA being stands,ß ßI walk,ß or ßI stand.ß Therefore the ancient commentators said:
Just as a ship goes on impelled by winds,
Just as an arrow goes by the force of the bowstring,
So goes this body in its forward course
Fully driven by the vibrant thrust of air.
As threads tied to the back of a puppet
So to the body-doll the mind is joined
And pulled by that the body moves, stands, sits.
Where is the living being that can stand,
Or walk, by force of its own inner strength,
Without conditions that give it support?
So while walking, standing, sitting and lying how should you practise? You should discern ultimate materiality and mentality. You should discern their causes and conditions. You should discern their impermanent, dukkha and non-self natures. If you practise thus, we say that you understand well that while walking you are walking, while standing that you are standing, etc.
We are explaining in general. But The Buddha taught his Dhamma step by step. He taught that while walking, standing, sitting and lying down you must first try to understand ultimate materiality and mentality together with their proximate cause and condition, but not including the distant cause and condition. Then The Buddha continues:
Both Internally And Externally
'Thus 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.
After discerning ultimate materiality and mentality together with their proximate causes internally in the four postures you should then discern them externally. Then within one sitting you should discern both materiality and mentality together with their causes internally and externally. Why? Contemplating materiality and mentality only internally is not enough for you to realize Nibbàna. Contemplating materiality and mentality only externally is also not enough for you to realize Nibbàna. You must contemplate both internally and externally. Then The Buddha continues his Dhamma talk, along the same line as that for ànàpàna, but repetition is necessary.
Both Arising And Vanishing Phenomena In The Body
He abides contemplating arising phenomena in the body, or he abides contemplating vanishing phenomena in the body, or he abides contemplating both arising and vanishing phenomena in the body.
Is this case you must discern dependent origination to ascertain distant causes. Because of the arising of ignorance, craving, clinging, volitional formations and kamma in the past life, the resultant materiality and mentality, or in other words, the resultant five clinging aggregates, arise in this life. You should practise to see this causal relationship. Then you should also practise to see the passing away of such phenomena. Because of the complete cessation of the five causes, ignorance, craving, clinging, volitional formations and kamma, the five aggregates will also cease completely after Parinibbàna. This is causal arising and passing away. Then you should practise to see momentary arising and passing away. As soon as the causes arose they passed away. As soon as the five resultant clinging aggregates arise they pass away. Thus you should contemplate them as impermanent, dukkha and non-self.
In this stage, The Buddha combines three stages of insight knowledge together. They are the knowledges of:
The Higher Stages Of Insight Knowledge
If your Knowledge of Arising and Passing-Away is mature you can continue on to develop the Knowledge of Dissolution (bhaïga ¤àõa). So The Buddha continues his Dhamma talk as follows:
Or mindfulness that ßthere is a bodyß is established in him to the extent merely necessary for knowledge and mindfulness.
In this stage the higher stages of insight knowledge from the Knowledge of Dissolution to the Knowledge of Equanimity Towards Formations (saïkhàrupekkh¤¤àõa) are included. When your insight knowledge is mature the four path knowledges and four fruition knowledges will appear step by step. So The Buddha continues his Dhamma talk as follows:
The Four Path Knowledges And Four Fruition Knowledges
And he abides independent, not clinging to anything in the world. Bhikkhus, this is how a bhikkhu abides contemplating the body as a body.
Why is he able to he abide independent, not clinging to anything in the world? Because his four path knowledges have destroyed all defilements.
Here, the mindfulness that contemplates the four postures is the Truth of Suffering. The objects of mindfulness (the five clinging aggregates) are also the Truth of Suffering. The five past causes (ignorance, craving, clinging, volitional formations and kamma), which have brought about the five clinging aggregates in this life, are the Truth of the Origin of Suffering. The non-occurrence of the phenomena of the first two truths is the Truth of Cessation. The Noble Path, which understands the Truth of Suffering, abandons the Truth of the Origin of Suffering, and takes cessation as object, is the Truth of the Path.
The yogi arrives at peace after he has endeavoured thus by way of understanding the Four Noble Truths. This is the doorway to the liberation for the bhikkhu occupied with the four modes of postures.
The Venerable ânanda
Then we should like to explain how the ancient Mahàtheras, the Venerable ânanda in particular, practised the four postures meditation, because there are many misunderstandings about the Venerable ânanda's meditation.
After his first vassa, The Buddha visited his native town, Kapilavatthu. After leaving Kapilavatthu, he stopped to rest in a mango grove. In that grove six princes, including the Venerable ânanda, were ordained. Having taken meditation subjects from The Buddha, they went to Veëuvana Vihàra in Ràjagaha to spend their first vassa. In that rainy retreat, practising Samatha and Vipassanà the Venerable ânanda attained the stream-entry path and fruition. How? He was skilled in the eight attainments. Maybe he was also skilled in the ten kasiõas. He was skilled in kàyagatàsati kammaññhàna. What is kàyagatàsati kammaññhàna? In the Kàyagatàsati Sutta of the Majjhima Nikàya, The Buddha taught kàyagatàsati kammaññhàna, which includes ànàpànasati, four postures meditation, clear comprehension meditation, meditation on the thirty-two parts of the body as a repulsive object, nine kinds of cemetery corpses meditation, the four jhànas, the five mundane psychic powers, and the realization of the Four Noble Truths to destroy all defilements. So kàyagatàsati kammaññhàna includes not only meditation on the thirty-two parts of the body, but also other kinds of meditation. The Venerable ânanda emphasized the kàyagatàsati kammaññhàna. In the first rainy season retreat, he practised hard at Samatha and Vipassanà. Based on his jhàna concentration, he discerned ultimate materiality, ultimate mentality, ultimate materiality and mentality together, and he distinguished ultimate materiality and mentality internally and externally. He discerned their causes: because of the past causes the present five clinging aggregates arise, and because of the five present causes the future five clinging aggregates will arise. In other words, he discerned dependent origination. When we study the Mahànidàna Sutta of the Dãgha Nikàya, we know that he was skilled in dependent origination. He also contemplated materiality and mentality together with their causes as impermanent, dukkha and non-self. In this way he practised Samatha and Vipassanà meditation in his the first rainy season retreat.
In the kàyagatàsati Sutta The Buddha taught that if a yogi practises kàyagatàsati kammaññhàna systematically, he can attain mundane psychic powers and the supramundane knowledge, the four noble paths and the four noble fruitions. To attain psychic power one must practise the ten kasiõas and the eight attainments in fourteen ways. So these practices also are under kàyagatàsati kammaññhàna. In that rainy season retreat, the Venerable ânanda was practising hard at Samatha and Vipassanà. One day, his insight knowledge was nearly mature. At that time he got a chance to listen to a Dhamma talk from the Venerable Puõõa, the son of Mantàõi. That Dhamma talk is mentioned in the ânanda Sutta in the Khandha Sa§yutta.
ânanda Sutta
The Venerable Puõõa taught using the simile of the mirror. If a person looks into a mirror, he can easily see his own image in the mirror. But who is the image in the mirror? Can you say that it is you, yours or your self? You cannot say so. Why? If it were really you, when the mirror moves 'you' also must move. When the mirror moves, however, the image in the mirror disappears, not moves. Depending on the mirror and the body, an image appears. Similarly the five clinging aggregates appear temporarily dependent on their causes and conditions. They are not I, mine or my self.
We should like to explain again with another example. Suppose there is a mirror at the door. My image appears in the mirror. If someone shoots my image with a gun, would I die? No. If it were really I, then I would die. But I will not die because it is not really me. Similarly the five clinging aggregates arise dependent on their causes and conditions. As soon as they arise they pass away. They are not you, yours, your self, I, mine, or my self. If they were really your self, they would appear according to your own desire. If you wanted them to be beautiful, they would become beautiful. If you wanted them to be long, they would become long. If you wanted them to be short, they would become short. Now do they follow your command? No. They do not change according to your desire because they do not belong to you.
Then the Venerable Puõõa put many questions to the Venerable ânanda. First he asked: 'ânanda, is materiality permanent or impermanent?' 'Impermanent, Venerable Sir.' At that time the Venerable ânanda knew materiality. He knew that materiality was impermanent. He was not telling a lie. After listening to this Dhamma talk he would attain the stream-entry path and fruition. If he had told a lie he would not become a stream-enterer. Then the Venerable Puõõa asked another question: 'If it is impermanent, is it pleasant or dukkha?' 'Dukkha, Venerable Sir.' At that time he also knew the characteristic of dukkha. Then again the Venerable Puõõa asked: 'If it is impermanent and dukkha, can we say it is I, mine or my self?' 'No. Venerable Sir.' So the Venerable ânanda knew the non-self nature of materiality. These questions and answers mean that the Venerable ânanda knew the impermanent nature, dukkha nature and non-self nature of materiality. The Venerable Puõõa asked in the same way about the remaining four aggregates, feeling, perception, volitional formations and consciousness, and the Venerable ânanda too answered in the same way. So at that time the Venerable ânanda knew thoroughly the five aggregates and their impermanence, dukkha and non-self natures.
After these questions and answers, the Venerable Puõõa instructed the Venerable ânanda to practise Vipassanà again. How did he instruct? He taught thus: 'Friend ânanda, you should see the impermanent, dukkha and non-self natures of the eleven kinds of five aggregates. What are the eleven? They are the past, present, future, internal, external, gross, subtle, inferior, superior, far, and near. You should discern all the eleven kinds of materiality as impermanent, dukkha and non-self. They are not I, mine or my self.'
The Venerable ânanda followed the instruction. He saw clearly the eleven kinds of materiality. He discerned them as impermanent, dukkha and non-self. Then the Venerable Puõõa instructed him in the same way about the eleven kinds of the remaining four mental aggregates, feeling, perception, volitional formations and consciousness. The Venerable ânanda also contemplated them as impermanent, dukkha and non-self. Thus the Venerable ânanda contemplated the eleven kinds of the five clinging aggregates according to the Venerable Puõõa's instruction. At the end of the Dhamma talk, the Venerable ânanda saw Nibbàna with the stream-entry path knowledge and the stream-entry fruition knowledge.
One Important Factor
There is one important factor that you should remember. When the Venerable ânanda attained the stream-entry path and fruition he attained the four kinds of analytical knowledge also. For those who attain Ariyaship together with the four kinds of analytical knowledge, they must have accumulated four causes in the previous Buddhas' dispensation and one cause in this Buddha's dispensation. Altogether there are five causes:
- (1) English (adhigama)
They must attain at least one of the four Ariyan stages in this Buddha's dispensation. - (2) English (pariyatti)
They must have studied the three Piñakas in previous Buddhas' dispensation. - (3) English (paripucchà)
While they were studying the three Piñakas, they had to study them together with their commentaries to know clearly the meaning of the three Piñakas. - (4) English (savana)
They had to listen to the Dhamma with respect. They never listened to the Dhamma with a careless mind. This is very important. - (5) English (pubbayoga)
They must have practised Samatha and Vipassanà up to the Knowledge of Equanimity Towards Formations in previous Buddhas' dispensation.
The latter four factors are pàramãs. The Venerable ânanda accumulated those pàramãs from the time of Padumuttara Buddha's dispensation one hundred thousand world cycles ago till now. So not only in his last existence that life but also in previous Buddhas' dispensations the Venerable ânanda had discerned materiality and mentality thoroughly. He discerned dependent origination and contemplated the impermanent, dukkha and non-self natures of materiality and mentality together with their causes up to the Knowledge of Equanimity Towards Formations. Those were his past pàramãs. Again in the life in which he attained ariyaship he practised Samatha and Vipassanà meditation under The Buddha's guidance within three months of his first rainy season retreat. Those were his present pàramãs. Because of past and present pàramãs, while listening to the Dhamma talk on the simile of the mirror by the Venerable Puõõa, he attained the stream-entry path and fruition easily.
While the Venerable ânanda was fulfilling those pàramãs, he also carried out the duty of going to and coming back (gata-pacchàgata-vatta), which means on his way going to the village for alms and returning from there he meditated all the time. He always practised Samatha and Vipassanà. Here what I want to emphasize is that he practised Samatha and Vipassanà not only in one posture, but in all four postures. In previous Buddhas' dispensations he did the same.
Kàyagatàsati Kammaññhàna
After the attainment of stream-entry fruition he practised Samatha and Vipassanà as much as he could whenever he got any opportunity for forty-four years, but could not attain any higher stage. After the Mahà Parinibbàna of The Buddha, in the night just before the first council, he practised kàyagatàsati kammaññhàna. ânàpànasati, four postures meditation, clear comprehension, four-elements meditation, meditation on the thirty-two parts of the body, and nine kinds of repulsiveness meditation are all included in kàyagatàsati kammaññhàna. Since the mundane psychic powers are the results of kàyagatàsati kammaññhàna, the ten kasiõas and eight attainments are also included in kàyagatàsati kammaññhàna.
In some suttas, meditation on the thirty-two parts of the body is called kàyagatàsati kammaññhàna. There are two kinds of meditation on the thirty-two parts of the body: Samatha and Vipassanà. If you discern the thirty-two parts either one by one or in general as repulsive, you can attain the first jhàna. This is Samatha meditation. To use it as a Vipassanà meditation subject, you should discern the four elements in each part or all the thirty-two parts systematically to see kalàpas, and then analyse them to see ultimate materiality. Afterwards you must continue to discern mentality, the causes of mentality-materiality and then contemplate all of them as impermanent, dukkha and non-self.
At the night before the first counsel, the Venerable ânanda practised walking meditation very diligently. While walking how should you meditate? You should discern (1) carrying materiality, (2) being-carried materiality, and (3) the mind that produces bodily intimation. The mind is the four mental aggregates. Two kinds of materiality are the material aggregate. There are altogether five clinging aggregates. While walking you must discern the five clinging aggregates and their causes. Then you must contemplate them as impermanent, dukkha and non-self. In this way the Venerable ânanda was practising the whole night. You should remember that he was not noting, 'walking, walking, walking …' He was contemplating both ultimate materiality and mentality by way of the three characteristics systematically.
The Venerable ânanda wanted to attain Arahantship before the first counsel began, so he practised hard that night. His effort was excessive. Therefore he could not attain any higher stage. So he relaxed his mind and tried to lie down on bed. Even then he was still contemplating formations as impermanent, dukkha or non-self. When he relaxed his effort, his faculties of effort and concentration became balanced. At that time he attained Arahantship.
After a yogi has thoroughly discerned the eleven kinds of the five clinging aggregates as impermanent, dukkha and non-self, at the saïkhàrupekkh¤¤àõa stage, he can discern any formations, for example, the first, second, third or fourth jhàna dhammas, as impermanent, dukkha or non-self to attain the path and fruition. Why? Because he has already discerned all the eleven kinds of the five clinging aggregates for many hours, days, months, or years as impermanent, dukkha and non-self. The Venerable ânanda also had been doing that as much as he could whenever he had a chance for forty-four years.
A Very Clear Example
We should like to give you a very clear example. One day the Venerable ânanda was staying in one forest with The Buddha. At that time the Venerable ânanda contemplated the dependent origination in four ways:
- (1) from the beginning up to the end
(from ignorance up to ageing-and-death) - (2) from the middle up to the end
(from feeling up to birth) - (3) from the end down to the beginning
(from ageing-and-death up to ignorance) - (4) from the middle down to the beginning
(from the four nutriments or becoming up to ignorance)
He could see clearly the causal relationship between causes and effects. He contemplated the factors of dependent origination as impermanent, dukkha and non-self. Because of this, in the evening, he approached The Buddha and said: 'Bhante, although dependent origination is deep, it is not so deep to my insight knowledge. It is easy for me.' Then The Buddha said:
Do not say so, ânanda. If one does not understand dependent origination with the three kinds of full understanding (pari¤¤à), one cannot escape from the round of rebirths.
With the quotation of the Mahànidàna Sutta, the commentators explain:
There is no one who can escape from the round of rebirths without knowing dependent origination with their own insight knowledge.
This is a very important point. Therefore, if you really want to escape from the round of rebirths you should practise to realize dependent origination with your own insight knowledge. How should you practise? First, you must develop concentration. Second, you should discern materiality and mentality internally and externally. Only then can you discern dependent origination.
The Bhikkhu Mahàtissa
The Bhikkhu Mahàtissa is a good example. One day the Bhikkhu Mahàtissa was going for alms. On the way he met a woman. The woman was going that way after quarrelling with her husband. The woman deliberately laughed in front of the Bhikkhu to seduce him. Hearing the laughter the Bhikkhu looked at the woman and saw her teeth. At once he practised skeleton meditation and saw only the skeleton of the woman. Then he changed to concentrate on his own skeleton as repulsive and attained the first jhàna. Based on that he contemplated formations, especially the first jhàna dhmmas, as impermanent, dukkha and non-self. In this way while travelling along the way he became an Arahant. How did he achieve that? He was not a beginner at practising skeleton meditation. He had been practising skeleton meditation for a long time. It was his basic meditation subject, and he was skilled in attaining the first jhàna through this meditation. He had also been contemplating materiality and mentality together with their causes as impermanent, dukkha and non-self for a long time. He had practised up to the saïkhàrupekkh¤¤àõa many times. Therefore, while he was travelling along the way, discerning any formations was enough for him to attain Ariyan stage. It was not necessary for him to discern materiality and mentality together with their causes in detail then.
Thus if you want to study the four postures meditation you should learn from these examples.
3. Clear Comprehension
Again, bhikkhus,
- [1] going or returning, a bhikkhu acts with clear comprehension.
- [2] Looking ahead or askance, he acts with clear comprehension.
- [3] Bending and stretching his limbs, he acts with clear comprehension.
- [4] Putting on his robes, and carrying his outer robe and bowl,
he acts with clear comprehension. - [5] Eating, drinking, chewing and tasting, he acts with clear comprehension.
- [6] Defecating and urinating, he acts with clear comprehension.
- [7] Walking, standing, sitting, falling asleep and waking up, speaking or keeping silent, he acts with clear comprehension.
Acting with Clear Comprehension
The Buddha taught seven groups of clear comprehension in this section. The first group is clear comprehension in going forwards and backwards: 'While going forward or returning, a bhikkhu acts in clear comprehension.' Going forwards is called going (Pàëi__________________________). Returning is called turning back (Pàëi__________________________). Both these can be found in all the four postures.
First, in going, carrying the body to a position in front — bringing the body along is called going forwards. Turning back — returning from there is called turning back.
And in standing, just standing and bending the body to a position in front is called going forwards. And bending away behind — drawing back — is called returning. In sitting down, sitting and moving on to the front portion of the seat is called going forwards. And moving back — sliding back — to the back of the chair is called returning. In lying down the explanation is the same.
ßA bhikkhu acts in clear comprehension,ß means doing all actions with clear comprehension without fail. The yogi practises only clear comprehension and is nowhere without clear comprehension in going forwards and returning.
There are four kinds of comprehension:
- (1) Clear comprehension of purpose (sàtthaka sampaja¤¤a)
- (2) Clear comprehension of suitability (sappàya sampaja¤¤a)
- (3) Clear comprehension of resort (gocara sampaja¤¤a)
- (4) Clear comprehension of non-delusion (asammoha sampaja¤¤a)
The Clear Comprehension Of Purpose
Among these four, the clear comprehension of purpose is the comprehension of the usefulness of a purpose after considering what is worthy and not worthy, with the thought, ßIs there any use in going or not?ß At the very moment the thought of going forwards is born one does not go immediately just by the influence of the thought, but considers in this way first.
In this context, purpose is growth according to the Dhamma. Here Dhamma means wholesome dhamma. It is achieved by way of visiting a relic shrine, a Bodhi Tree, the Order, the bhikkhus, and a cemetery where the dead are cast for seeing the unlovely, that is, a corpse, a skeleton and the like.
By visiting a relic shrine, a Bodhi Tree, or the Order, for producing spiritual interest, and by meditating on the waning of that interest one could reach sainthood. By visiting bhikkhus and by getting established in their instruction one could reach sainthood. And by visiting a place where the dead are cast, by seeing a corpse there and by producing the first absorption using that unlovely object, one could reach sainthood. So the visiting of these is purposeful.
However, some non-orthodox teachers say: Increase by way of material gain, too, is a purpose, since certain kinds of material gain is helpful for the holy life.
Clear Comprehension Of Suitability
Clear comprehension of suitability is the comprehension of the suitable after considering what is suitable and not.
For instance, the visiting of a relic shrine could be quite purposeful. But when a great offering is made to a relic shrine, many people gather, and men and women go about adorned like painted figures. In that crowd greed could arise in a bhikkhu for an attractive object, resentment towards an unattractive one, and delusion through prejudice, if so then that place would not be suitable. If he risked committing the offence of sexual intercourse, or if harm could come to the purity of his holy life, then a place like that relic shrine would not be suitable. When there is no such danger it would be suitable.
The visiting of the Order is a worthy purpose. But when there is all-night preaching in the inner village and there are crowds and one could possibly come to hurt and harm in the way mentioned earlier, that place of preaching is not suitable to go to. When there is no hurt or harm possible one may go there, as it would then be suitable. In visiting bhikkhus who are surrounded by a large following suitability and non-suitability should also be determined in the way just mentioned.
To visit a place where the dead are cast for beholding a corpse (asubha meditation) is proper. To explain the meaning of this the following story has been told:
A Young Bhikkhu And A Novice
It is said that a young bhikkhu went with a novice to get wood for tooth-cleaners. The novice turned off the road and proceeded in front to a place in search of wood. There he saw a corpse. Since he had been practising repulsiveness meditation (asubha bhàvanà) and Vipassanà for a long time, on seeing the corpse he meditated on it and attained the first jhàna. Based on it he contemplated formations, including jhàna dhammas, as impermanent, dukkha and non-self. He realized the first three fruitions of sainthood. While examining the formations, he took up the meditation subject for realising the path of full Arahantship.
Since the young bhikkhu did not see the novice, he called out to him. The novice thought thus: From the day I took up the homeless life I have endeavoured to never be called twice by a bhikkhu. So, I will produce the further distinction of full sainthood another day. He replied to the bhikkhu with the words: ßWhat is the matter, reverend sir?ß ßCome,ß said the bhikkhu and the novice returned. The novice told the bhikkhu: ßGo first by this way. Then stand facing north at the place I stood for a while and look.ß The young bhikkhu followed the novice's instructions and attained the same distinction as that reached by the novice. Thus the same corpse became profitable for two people.
For the male, the female corpse is not suitable, and vice versa. Only a corpse of one's own sex is suitable. This statement refers only to repulsiveness meditation as a Samatha meditation subject. When it is practised as a Vipassanà meditation subject, both male and female corpses can be the objects for the meditation. For example, while The Buddha taught asubha bhàvanà referring to Sirimà's corpse, the listeners were bhikkhus, bhikkhunis, laymen and laywomen, four kinds of assembly.
Why a corpse of one's opposite sex is not suitable to be used as a Samatha meditation object? When a yogi contemplates the corpse as repulsive up to access concentration the image of the corpse will become the pañibhàga nimitta, counterpart sign. At that time the image of the corpse becomes beautiful, like a person having taken a meal and lying sleeping soundly. Since it becomes beautiful, attachment or craving may occur in the yogi's mind. That is why for the male yogi, the female corpse is not suitable, and for the female yogi, the male corpse is not suitable. Comprehension of what is suitable in this way is called the clear comprehension of suitability.
Further, one who has thus comprehended purpose and suitability and takes up one of the thirty-eight subjects of meditation while going on his almsround is referred to as practising clear comprehension of resort.
Clear Comprehension Of Resort
There are forty Samatha meditation subjects. Here the commentary says there are thirty-eight subjects. Why? Because it combines the light kasiõa (àloka kasiõa) with the white kasiõa (odàta kasiõa), and the space kasiõa (àkàsa kasiõa) with the base of boundless space (àkàsànaàcàyatana).
In the clear comprehension of resort, the commentary emphasizes Samatha meditation. But if you are practising Vipassanà meditation, you can practise Vipassanà also while going on almsround and returning. Why does the commentary explain Samatha meditation only as clear comprehension of resort? Because the fourth clear comprehension, clear comprehension of non-delusion, refers to Vipassanà meditation.
For making manifest this clear comprehension of resort the following set of four should be understood: One bhikkhu on almsround keeps his meditation subject while going on the way there but not on the way back to his monastery. Another does not keep it going on his way there but does keep it on his way back. Still another neither keeps it while going on his way there nor back. And lastly, there is the fourth kind of bhikkhu who keeps his meditation subject both while going there and while coming back. This kind of bhikkhu is called one who fulfills the duty of going forth and coming back (gata-pacchàgata-vatta).
The Duty Of Going Forth And Coming Back
Among these four kinds, there is a certain bhikkhu who lives thus: By day he cleanses his mind of the hindrances through meditation on the walking meditation path and in the sitting posture. By night, likewise, on the walking meditation path and in the sitting posture, he cleanses his mind of hindrances through meditation in the first watch and in the last watch. He sleeps in the middle watch.
How do you cleanse your mind of hindrances? Suppose you are practising ànàpànasati. If you practise it systematically, some day you may see a nimitta around your nostrils. If you are able to concentrate on the nimitta for more than an hour, then the nimitta will become white like cotton wool. If you are able to concentrate on it for more than an hour in every sitting for a few days, it will become transparent like a morning star. This transparent nimitta is called the pañibhàga nimitta, the counterpart sign. If you can concentrate on the pañibhàga nimitta you will attain access concentration, upacàra samàdhi. In access concentration the five jhàna factors are not yet strong and powerful. When they are strong and powerful you will attain jhàna, absorption concentration (appanà samàdhi). In both access and absorption concentration stages the five hindrances are absent. In this way you cleanse your mind of the hindrances.
The bhikkhu we mentioned just now slept only four hours in the middle watch. He was able to practise hard twenty hours a day to cleanse his mind of hindrances through meditation. How long can you practise in a day? Such people like him realized Nibbàna because of strong and powerful effort. You should emulate this example.
Quite early in the day he carries out his duties on the terraces of the relic-shrine and the Bodhi-tree — sweeping and so forth. Then he sprinkles the Bodhi-tree with water, puts out water for drinking and washing and attends to the duties towards the teacher and the preceptor. Thereafter, having looked to the needs of his body — washing his face and so forth — he enters his dwelling and practises his meditation subject.
When it is time to wander for alms, he gets up from sitting meditation, and takes his bowl and robe, keeping only his meditation foremost in his mind. He leaves his dwelling, attending only to the meditation.
For Samatha yogis there are two kinds of meditation subjects:
- (1) The regular meditation subject (pàrihàriya-kammaññhàna),
also called
the original meditation subject (måëa-kammaññhàna) - (2) The compulsory meditation subject (sabbatthaka-kammaññhàna)
Now for some yogis here their regular meditation subject is ànàpànasati, and for some other yogis it is four-elements meditation. As regards the compulsory meditation subject there are four kinds:
- (1) Recollection of the qualities of The Buddha (Buddhà nussati)
- (2) Recollection of death (maraõà nussati)
- (3) Foulness meditation (asubha bhàvanà)
- (4) Loving-kindness meditation (mettà bhàvanà)
To increase faith, to purify your mind and to protect yourself from the external danger, you must recollect the qualities of The Buddha. When your mind is sluggish while meditating, to remove the laziness and to arouse a spiritual sense of urgency, you should practise the recollection of death. To remove craving you must practise repulsiveness meditation, taking either an external corpse or internal thirty-two parts as repulsiveness. To remove anger as well as to protect yourself from the external danger you should practise loving-kindness. These four kinds of meditation subject protect one from internal and external dangers, so every yogi must practise all of them. That is why they are called the compulsory meditation subject or four protective meditation subjects (caturàrakkha kammaññhàna).
The bhikkhu we mentioned just now is practising one of the many Samatha meditation subjects as a usual meditation subject. If his meditation is recollection of The Buddha, he need not put aside his meditation when he arrives at the relic-shrine. But if his meditation is something other than recollection of The Buddha, he puts aside his meditation as if it were hand-carried goods when he stands at the foot of the stairway leading to the shrine-terrace. He acquires the joy that comes from The Buddha as a meditation subject and goes up the stairway.
If the relic-shrine is big, it should be worshipped at four places when the bhikkhu has gone round it clockwise three times. If it is a small shrine, it should be worshipped by the bhikkhu in eight places when he has gone round it clockwise three times.
After the bhikkhu has worshipped the relic-shrine, he reaches a Bodhi-tree shrine. He should adopt a humble manner to worship the Bodhi-tree as though he were in the very presence of The Buddha, the Exalted One.
After the bhikkhu has worshipped the relic-shrine and the Bodhi-tree shrine in this way, he goes to the bottom of the stairway where he had put aside his original meditation subject. There, he takes up the meditation subject which he had put aside earlier and robes himself. Then he enters the village for alms with the meditation foremost in mind.
The people see the bhikkhu and say: ßOur Venerable One has come.ß They go forward to meet the bhikkhu, take his bowl and lead him to the sitting-hall or to a house. Then they make him take a seat and offer gruel to him. Thereafter, they wash and anoint his feet. And till rice is ready, they sit in front of him and ask questions or want to listen to a talk on the Dhamma from him. Even if the people do not ask him to speak to them on the Dhamma, the bhikkhu should give them a talk on the Dhamma in order to help them. This is the duty of a bhikkhu. The bhikkhu should expound the Dhamma with the thought, ßIf I do not expound the Dhamma to them who will?ß A Dhamma talk is never separated from meditation.
Therefore, after expounding the Dhamma with the meditation foremost in mind, he partakes of the food with the meditation foremost in mind. Then he leaves the village followed by the people, though he requests them to stop accompanying him. After those who followed him turn back, he takes the road to his dwelling-place.
Then, novices and young bhikkhus who had taken their meal outside the village and left the village earlier than this bhikkhu see him. They go forward to meet him and take his bowl and robe.
It is said that bhikkhus of old did this duty without looking at the face of the returning bhikkhu. They thought: ßThis is our preceptor or our teacher,ß whether that bhikkhu was really their preceptor or our teacher or not. In ancient times, they did this duty according to the arriving-limit. As the bhikkhu bhikkhu came, the younger ones performed this duty not looking to see who the bhikkhu was.
Those novices and young bhikkhus question the bhikkhu thus: ßReverend Sir, who are these people in relation to you? Are they your mother's or father's relatives?ß That bhikkhu bhikkhu asks, ßWhat have you seen that makes you ask this question?ß They reply, ßTheir affection and respect for you.ß That bhikkhu bhikkhu says, ßFriends, these people do for us what even parents find hard to do. We have robes and bowls only owing to them. Because of these people we know no fear in dangers and know no lack of food during a famine. There are no people so helpful to us as these.ß Thus he habitually speaks well of these people. This bhikkhu is an example for a person who keeps his meditation subject when he leaves his dwelling but does not return with it.
Another bhikkhu performs the duties I mentioned before early. There arises an intense feeling of discomfort owing to hunger if his kamma-produced digestive fire becomes very strong. At that time sweat exudes from his body and he is unable to concentrate on his meditation subject. Therefore he takes his bowl and robe quite early in the morning. He worships the relic shrine speedily and enters the village to get gruel just when the village herds go out of their pens for pasturing. After he gets the gruel he goes to the sitting-hall and drinks it.
Then, with the swallowing of just two or three mouthfuls, the kamma-produced digestive fire lets go the material of the body, especially the stomach, and takes hold of the property of the food taken in.
After that bhikkhu has alleviated the distress of hunger like a man bathed with a hundred pots of cool water, he partakes of the rest of the gruel with his meditation foremost in mind. Then he washes his bowl and mouth, attends to the meditation subject in the sitting-hall. In ancient time there were many sitting places in a village for bhikkhus to take meal. Usually they attached small rooms to the sitting-halls for meditation. In such a meditation room those bhikkhus could attend to the meditation subject till the later forenoon meal. Then the bhikkhu wanders for alms in the remaining places. He takes the meal with the meditation foremost in mind. Then, he returns with that meditation object foremost in his mind. This person is called the one who does not carry forth but returns with the meditation.
Bhikkhus like this one, who, after drinking gruel and exerting themselves in the development of insight, reached the state of Arahantship in The Buddha's Dispensation were past all numbering. In the Island of the Lion Race, Sri Lanka, alone, there is not a seat in the sitting-hall in the various villages that is not a place where a bhikkhu, having sat and drunk gruel, attained Arahantship.
You should emulate these examples. You should practise your meditation hard in every posture. While you are eating also you should meditate with respect. If you are practising Vipassanà meditation, even while you are eating, you may attain the noble path and fruition.
But a bhikkhu who lives loosely, a slacker, has broken all observances while living spiritually frozen through the fivefold bondage of mind. He enters the village for alms without having even shown a sign of the fact that there is a thing called a meditation subject. He walks about and eats his meal in unbefitting company. He comes out of the village an empty fellow. This bhikkhu is called a person who neither keeps his meditation subject while going on his way there nor back.
The one who both keeps his meditation subject going on his way there and back must be known through the means of the observance of keeping his meditation subject from beginning to end of his almsround.
Men Of Good Family
Men of good family that desire self-improvement become homeless ones in The Buddha's Dispensation. When they live in a group of ten, twenty, fifty or a hundred, they agree on an observance with these words: ßFriends, you did not renounce because you were troubled by creditors, nor because of fear of punishment from the king, nor because of difficulties of making a living owing to a famine and the like, but because you wanted liberation here. Therefore, restrain the defilement that arises when walking in the very process of walking. Restrain the defilement that arises when standing in the very process of standing. Restrain the defilement that arises when sitting in the very process of sitting. And restrain the defilement that arises when lying down in the very process of lying down.ß
After making such an agreement of observance, when they walk to a village for alms, if a defilement of the mind arises in one, he restrains or suppresses it in the very course of going. How does he suppress it? He concentrate on his meditation subject only. If he fails to do so, he stops. Then the one behind him stops, too. The first one thinks: ßThis bhikkhu here knows the impure thought that has arisen in me. That is unbecoming to me.ß Thus he reproves himself and developing insight meditation, he reaches the plane of a noble one (ariyabhåmi).
If he is not able to do that, he sits down. And the one behind sits down, too. That is the method. Should he not be able to reach the plane of a noble one, then after he has stopped the defilement, he continues attending only to the meditation subject. He should not raise the foot with a mind not attending to the meditation subject. But should he do so, he will turn and get back again to the earlier step.
So now you are practising ànàpànasati, for example. In every posture you should practise ànàpànasati only. If you forget, you should go back to the original place where you forgot it and start walking again. If you practise in this way, your mindfulness will increase. When your mindfulness increases, your concentration also will increase. When your concentration increases, you may attain jhàna. Based on that jhàna, if you practise insight meditation with diligence, you may attain Arahantship, the end of the round of rebirths.
Perseverance is necessary. In every kind of contemplation in this `Mahàsatipaññhàna Sutta', The Buddha always mentions that a bhikkhu practises it with ardour, clear comprehension and mindfulness. These three factors are very important. They are necessary for you to realize Nibbàna thus you should always cultivate them in every posture.
The Bhikkhu Mahà Phussa
The bhikkhu Mahà Phussa the verandah-dweller was an bhikkhu dwelt fulfilling the observance of ßgoing there and back, meditating all the whileß for nineteen years. When ploughmen, sowers, threshers of grain and other people saw the bhikkhu go in this manner, they said: ßThis bhikkhu goes after stopping again and again. Why does he do so? Has he got confused about the way or has he forgotten something?ß
The bhikkhu just did the ascetic's duty, samaõadhamma (sãla, samàdhi, pa¤¤à), with a mind devoted to meditation, without giving heed to the people's talk. He attained Arahantship within twenty years.
On the very day the bhikkhu became an Arahant, a deva who was living at the end of his walking path stood emitting radiance from the fingers. The Four Great Kings, Sakka, the deva-king and Brahmà Sahampati came to serve the bhikkhu. Another bhikkhu, Mahà Tissa the forest-dweller, saw that radiance and inquired of the Arahant the next day: ßLast night, there was a radiance close to your dwelling, reverend sir. What was that?ß
Diverting the talk, the Arahant said: ßRadiance is that of light, of gem and the like.ß But when he was pressed repeatedly with the words: ßYou are keeping something secret,ß he acknowledged it and told Tissa his attainment.
Imitating this example, you should not boast about your meditation attainment. Boasting is not good. Some may believe; others may not. This is the problem. So you should not tell your attainment to others. You should only teach the Dhamma. This is best.
The Bhikkhu Mahà Nàga Of The Black Creeper Pavilion
Another good example is the bhikkhu Mahà Nàga of the Black Creeper Pavilion. It is said that he fulfilled the observance of going there and back, meditating all the while. And he resolved to only stand and walk for seven years, with the thought: ßI will honour the Exalted One's six-year great struggle.ß This is said to demonstrate the postures that are proper to be adhered to when making such a resolution. One restricts oneself to these postures not by refusing to practise the necessary posture of sitting at meal-time, which is proper to practise and on such other occasions. By the word ßonly,ß it should be understood that one stops the remaining forms of sitting, namely, every sitting-posture not absolutely necessary for practice, and similarly the posture of lying down. After he had fulfilled the observance of going there and back, meditating all the while for sixteen years, he attained Arahantship.
In this story, Mahà Nàga Thera resolved to only stand and walk for seven years, without sleeping for seven years. How could he practise so hard without sleeping? He wanted to honour the Exalted One's six-year great struggle. You should also honour the Exalted One's great struggle and practise hard at meditation. Now how many years have you been striving without sleeping? If you cannot sleep for a few days you should not worry about this problem. You should not be disappointed. Here the Mahàthera meditated without sleeping for seven years. Then he fulfilled the observance of going there and back, meditating all the while for another sixteen years. So he meditated all the time. You should emulate him.
This is said of him: When going out for alms to the village he raised his foot only with his mind devoted to the meditation subject. If he raised his foot with mind not devoted thus, he turned back again. After standing at such a distance from the village that one looking from the village would doubt: ßIs it a cow or a ascetic?ß he robes himself. After he washed his bowl with water from the water-carrier slung over the shoulder, he filled his mouth with a draught of water. For what reason did he fill his mouth so? He did it thinking: ßLet there be no distraction of the mind even by saying: 'May you live long!' to people who come to pay respect to me or give me alms.ß But when he was asked a question concerning the date or about the number of monks, he would swallow the water and then answer. If there were no questions about the date and so forth, at the time of leaving, he would spit out the water at the village gate and go.
Talking is harmful for your meditation. It can produce many thoughts. If you have many thoughts your mind will be always wandering about, and your concentration will decrease. When your concentration becomes weak you will not be able to penetrate ultimate mentality-materiality and their causes. You cannot contemplate them as impermanent, dukkha and non-self. This is why both your Samatha and Vipassanà meditation will decrease if you start talking to anyone other than your meditation teacher.
Fifty Bhikkhus
We shall tell you another story about fifty bhikkhus who entered upon the rainy season residence at the Monastery of the Galamba Landing Place. On the full-moon day of July (àsàlha), they agreed on this observance: ßWithout first attaining Arahantship we shall not talk to each other.ß
Those bhikkhus used to enter the village for alms filling their mouths with a draught of water. When they were questioned about the date and so forth they would swallow the water and then answer. If not, at the time of leaving, they would spit out the water at the village gate and go.
In that village, people saw the spots on which mouthfuls of water had been spat out by the returning bhikkhus and said: ßToday one came; today, two.ß Those people thought: ßWhat indeed is the reason that these bhikkhus talk neither with us nor with each other? If they do not speak to each other, surely, there must have been an argument among themselves.ß And they said: ßCome, we must make them forgive one another.ß Thus they went in one group to the monastery. There, they saw that no two bhikkhus were in the same place. Then a wise man in that crowd said: ßGood people, a place which argumentative people occupy is not like this. The relic-shrine and Bodhi-shrine terraces are well swept. The brooms are well arranged. Water for drinking and water for washing are well set.ß Then those people turned back. The bhikkhus of that monastery attained Arahantship within three months and performed a pure Pavàraõa ceremony.
The Crest of the Clear Comprehension of Resort
Thus like the bhikkhu Mahà Nàga and the bhikkhus who went into rainy season at the Galamba Ford Monastery, the bhikkhu raises his foot only with mind devoted to meditation. Having reached the neighbourhood of the village, he fills the mouth with a draught of water. He looks at the streets and enters the street where there are no drunkards looking for fights, gamblers and such like or where there are no restive elephants, horses and the like.
There, wandering for alms, he does not go speedily like one in a great hurry since there is no ascetic practice of begging food speedily. Rather, he goes slowly, like a water cart on an uneven ground. This is a very good simile. You must also go slowly like a patient or like a water cart on an uneven ground. If a water cart full of water goes quickly water will spill out. So a water cart on an uneven ground must go slowly. Approaching each house in order, the bhikkhu waits for a while to find out whether the occupants want to offer alms. He receives alms and goes to the inner village or the outer village or simply returns to the monastery. There he seats himself in a pleasant and proper place. He meditates by setting up the perception of loathsomeness in food. He reflects by way of the similes of 'axle-greasing', 'applying ointment to an ulcer' and 'feeding on the flesh of one's own child'. And he eats the food with full awareness of the eight attributes, not for fun, intoxication, adornment or fattening.
After the meal, he fetches water. Then he rests the body that is tired from eating, for a while. He meditates after eating just as before eating, in the last watch of the night as in the first watch.
Thus a person who fulfils the observance of keeping the meditation subject going on one's way there and back reaches Arahantship even while he is young if he has got what it takes to accomplish the destruction of all defilements.
If he fails to reach Arahanthood in early age, then he reaches it in middle age. If he fails to do so in middle age, he reaches it at the time of death. If not, then he reaches it after becoming a deva in his future life. If not as a deva, then at a time when no Buddha has appeared on earth, he is born as a man and realizes the truth as a Paccekabuddha. If he fails to realize the truth in that way, then, immediately on meeting a Fully Enlightened Buddha he intuits quickly like the bhikkhu Bàhiya Dàrucãriya. Or he becomes a great sage like the bhikkhu Sàriputta or one of great psychic power like the bhikkhu Mahà Moggallàna. Or he becomes an exponent of ascetic practice like the bhikkhu Mahà Kassapa, or one endowed with clairvoyant power like the bhikkhu Anuruddha. Or he becomes an expert in discipline like the bhikkhu Upàli, or an expounder of the Dhamma like the bhikkhu Puõõa Mantàõiputta. Or he becomes a forest dweller like the bhikkhu Revata, or one of great learning like the bhikkhu ânanda. Or he becomes one keen on training like the bhikkhu Ràhula, The Buddha's son.
Among these four kinds of person, he who keeps the meditation subject going on his way there and back reaches the crest of the clear comprehension of resort.
The Clear Comprehension of Non-delusion
The clear comprehension of non-delusion is for Vipassanà yogis. Non-confusion on going forwards and so forth is the clear comprehension of non-delusion. That should be understood in the following way: While a deluded worldling is going forwards or returning, he is muddle-headed and believes: ßThe self goes forwardsß or ßThe act of going forwards is produced by the self,ß or ßI go forwardsß or ßThe act of going forwards is produced by me,ß and the like. In this Dispensation, a bhikkhu, without confusing himself, thinks: ßWhen one thinks 'I am going forwards,' the process of wind-element originating from this mind arises and produces bodily intimation. Thus by the diffusion of the process of wind-element owing to mental activity, the body goes forward.
We should like to explain a little more. While going forward, if you know that ßI go forwardsß or ßThe act of going forwards is produced by me,ß this is not Vipassanà, only a kind of superficial meditation. But what should a bhikkhu understand? First he should contemplate his mind, especially the mind-door cognitive-process producing the bodily intimation in going forward. When a bhikkhu thinks, 'I am going forward,' there are many mind-door cognitive- processes arising. The cognitive-processes produce many kalàpas spreading throughout the body. In those kalàpas, the process of wind element is predominant. That process of wind element produces bodily intimation. You should try to see those kalàpas and analyse them. In each kalàpa, there are at least nine kinds of materiality, namely, the earth element, water element, fire element, wind element, colour, odour, flavour, nutritive essence and bodily intimation. They are the carrying materiality. By the diffusion of them, the body goes forward.
Apart from the carrying materiality, you should also discern the being-carried materiality: the four kinds of produced materiality. You should also discern the mentality that produces the carrying materiality. The carrying materiality and being-carried materiality comprise the aggregate of materiality. The mind-door cognitive-process consists of the four mental aggregates. So altogether there are five aggregates. If you are a Vipassanà yogi, while going forward or coming back, you must discern the five clinging aggregates. If you discern so, we say that you act in clear comprehension while going forward and returning according to The Buddha's teaching.
Six Steps in Walking
Again, the commentary explains six steps in walking:
- (1) Raising the foot (uddharaõa)
- (2) Stretching forth the foot (atiharaõa)
- (3) Shifting away the foot (vitiharaõa)
- (4) Dropping down the raised foot (vossajjana)
- (5) Keeping the foot on the ground (sannikhepana)
- (6) Pressing the foot on the ground for the next step (sannirumbhana)
In raising the foot two elements: the earth-element (pañhavã) and water-element (àpo) are low and weak, and the other two element, the fire-element (tejo) and wind-element (vàyo), are high and strong, so too in stretching out the foot and in shifting away the foot. But in dropping down the raised foot, and likewise in keeping the foot on the ground and in pressing the foot against the ground the first two elements are high and strong and the last two, low and weak.
Since the fire-element with the wind-element coming behind it is the condition for lifting up the foot, the fire-element and wind-element dominate in the action of lifting because of their capability. The fire-element is especially conducive to the action of lifting and so in lifting the wind-element is subordinate to the fire-element. The earth-element and water-element are subordinate in the action of lifting because they cannot lift.
Since the process of wind-element with the fire-element coming behind it is the condition for stretching out and shifting away, the wind-element and fire-element dominate there because of their capacity. The wind-element is naturally active and because in the actions of stretching out and shifting away its movement is predominant, the fire-element is subordinate to the wind-element in these actions. The other two elements are subordinate in stretching out and shifting away because they cannot stretch out and shift away.
Since the water-element with the earth-element coming behind it is the condition for dropping down, the water-element and earth-element dominate in this action because of capability. The nature of the water-element is gravid, and so in the laying down of a lifted foot, the earth-element is subordinate to the water-element. The fire-element and wind-element are subordinate in this connection because they cannot drop down what is lifted.
Since the earth-element with the water-element coming behind it is the condition for keeping a foot on the ground, the earth-element and water-element dominate in this case because of their capability. In keeping the foot on the ground too, as in the state of something fixed, the water-element is subordinate to the earth-element owing to the predominant functioning of the latter process.
The water-element is subordinate to the earth-element also by way of the contractual action of the earth-element in pressing the foot against the ground for the next step. Earth element must be predominant because unless the support is stable there will be nothing to press against.
The material and mental phenomena in any step do not occur in the next step. These, after arising in the form of several sections, links, and parts, break up quickly in those very places, cracking like sesame seeds thrown into a heated pan. In this manner, who is the one that goes forward, or whose going forward is there? In the ultimate sense, what take place are the going, the standing, the sitting down and the lying down of the mental and material processes.
ßMaterial and mental phenomenaß means the four kinds of material phenomena proceeding in the form of lifting, and the mental phenomena bringing that materiality about do not occur in stretching out because they exist only for a consciousness-moment or mind-moment. They cease in those respective places, in the divisions beginning with lifting. Wherever phenomena come to be, they perish in those very places. Owing to this swift change phenomena do not go from one place to another.
It is like the way in which roasted sesame seeds break up simultaneously with the sound of crackling. In the same way, the destruction of conditioned phenomena takes place almost simultaneously with their arising. In each moment, together with materiality one conscious state arises and quite another ceases, in sequence, like a river's flow. These states of mind and matter go together.
The conscious state of the consciousness-moment arises when any materiality arises. It runs a course of its own and does not get into close, or repeated contact or relation with the materiality in question. Therefore it is said: one conscious state arises with materiality and quite another ceases when that materiality ceases. This happens because there is no close or repeated contact of mind with matter. The life span of mind is seventeen times shorter than that of matter.
Whatever materiality arises simultaneously with a conscious state has a total duration of seventeen consecutive consciousness-moments, from its arising to ceasing. And it always ceases when the seventeenth consciousness-moment ends.
Material and mental phenomena would perhaps be taken as things of equal duration, if the matter were put in a different way to this. Should these two kinds of phenomena be wrongly considered as things of equal duration then there would be contradiction with such commentarial sayings as: ßMateriality is slow-changing, is tardy as regards ceasing,ß and with such textual sayings as: ßI do not see a only thing so swiftly changing, O bhikkhus, as this mind.ß
Since the nature of mind and mental concomitants (citta and cetasikà) is to cognize or to have objects, they arise cognizing an object according to their strength. Immediately after the accomplishment of the process of cognizing, there occurs the ceasing of that mind and mental-concomitants followed by Bhavaïga Citta.
However, material phenomena do not take objects. They do no cognizing. Material phenomena have to be cognized. Cognition takes fourteen consciousness- moments to be completed. Together with the three bhavaïga consciousness-moments, there are seventeen consciousness-moments which are the life-span of a mental phenomenon.
The swift changeability of mind or consciousness takes place through the mere combination of the other three mental aggregates and through the mere combination of objects.
The slow change of materiality occurs owing to the condition of sluggishness of the primaries, namely, the earth element, water element, fire element and wind element.
Only the Tathàgata, he who has arrived at the Truth by traversing the Ancient Road of The Buddhas, has knowledge of the different processes according to reality. And by means of that knowledge of the Tathàgata, the condition of prior arising as just a material phenomenon is stated. Likewise, by that knowledge of the Tathàgata, the condition of later arising, too, is stated. Because of the statement of the pre-nascent and post-nascent conditions, it is just not fit to consider that mental phenomena and material phenomena have identical duration. Therefore it was said by the commentator, the bhikkhu ânanda thus: The meaning should be understood just according to the method stated here.
This matter was stated in this way because it is easy to understand the simultaneity of cessation of mind and bodily or vocal intimation.
The meaning should be understood thus: Quite another conscious state (i.e. consciousness-moment) ceases with the ceasing of the materiality arisen at the starting point of the seventeen consciousness- moments.
In short, the life span of mentality is one consciousness moment, and the life span of materiality is seventeen consciousness moments. So the materiality and mentality that arise together cannot cease together. The materiality will cease together with other mentality at the end of the seventeenth consciousness moment. This is why it is said one conscious state arises and quite another ceases.
The mental process is just like a river's flow, because in just a second many billions of consciousness arise and pass away one after another, and it never stops unless you are in the cessation attainment or when you are reborn as a non-percipient being. Now you are accumulating wholesome dhammas, pàramãs. While walking, if you discern both materiality and mentality, for one second or minute, many billions of wholesome dhammas are arising and passing away, like a river's flow. If you practise for one hour, the wholesome dhammas that you have accumulated is uncountable. Just like when many raindrops are accumulated, they will become streams or rivers. Your great store of pàramãs can produce very many good results in your round of rebirths as well as for the realization of Nibbàna. So while walking, standing, returning, etc, in every posture, you should, if you are able to, discern both materiality and mentality with respect. You should go and return slowly. You should make every movement slowly. Even when eating, for example: There is a kind of black bird with a long neck and a long beak. It pastures on the surface of water, searching for fish. If it gets a fish, it swallows it quickly, without chewing. Now while eating, if you do not chew thoroughly before swallowing the food, you are like the bird.
If you discern both materiality and mentality while you are going forward or coming back, we can say that you have clear comprehension of non-delusion.
How Should You Practise?
How should you practise? It is easier said than done. First you must have enough concentration. If you have been developing concentration, for example, the fourth ànàpàna jhàna, you should re-establish the fourth jhàna standing at a place on your walking path. At that time, you should close your eyes. Emerging from the fourth jhàna, you should discern the four elements in your body to see kalàpas. Then you should analyse those kalàpas to discern ultimate materiality. After discerning ultimate materiality, you should walk slowly and discern the mind-door cognitive-process that produces the walking movement. Then discern the consciousness-produced materiality produced by the mind-door cognitive-process. You will see that its wind element is predominant. That wind element produces bodily intimation. In this case, the bodily intimation is the movement of going forward. Then discern the four kinds of produced materiality that you have already discerned. The materiality produced by the mind-door cognitive-process is carrying materiality and the four kinds of produced materiality are being-carried materiality. You should discern these two kinds of materiality. You should walk slowly, not quickly. Yogis must practise with slow movement like a water cart on an uneven ground. You should not train like the bird which swallows a fish in one quick gulp.
After discerning ultimate materiality you should discern ultimate mentality. How should you discern it? You should discern the bhavaïga inside your heart to see the mind-door cognitive-process that produces bodily movement. That mind-door cognitive-process consists of the four mental aggregates. The materiality we mentioned before is the material aggregate. Altogether there are five clinging aggregates. While walking you should sometimes discern materiality, sometimes mentality. If you practise in this way, slowly you will become expert in clear comprehension of non-delusion.
The Difference Between the Three Kinds of Walking Meditation
Here, we should like to explain some facts first. In the section on the four postures, there is walking meditation. In this section there are seven groups of clear comprehension. There is also walking meditation in both the first and the last groups of clear comprehension. The Buddha taught walking meditation three times. What is the difference between these three kinds of walking meditation? The walking in the four postures section is walking for a long distance, such as walking for one, two, and three miles. In the first group of clear comprehension section, 'while going forwards and backwards, a bhikkhu acts in clear comprehension,' this walking means middle length walking, within a monastery, on the walking path or from here to there. And in the last group of clear comprehension section, the walking is short distance walking meditation, especially small movement while sitting, going forwards and backwards, while standing, going forwards and backwards, etc. So The Buddha taught three kinds of walking, long, middle and short distance walking.
2. Clear Comprehension In Looking Forwards Or Sideways
'While looking forwards or sideways, he acts in clear comprehension.' In this case also, there are four kinds of clear comprehension:
- (1) clear comprehension of purpose,
- (2) clear comprehension of suitability,
- (3) clear comprehension of resort,
- (4) clear comprehension of non-delusion.
ßLooking forwardsß means seeing in the direction in front of oneself. ßLooking sidewayß means looking out in all other directions.
Here, other kinds of seeing, looking upwards, looking downwards and looking backwards, are not mentioned because they are not suitable to a ascetic. But just these two — looking forwards and looking sideways — are mentioned, because they are befitting. An alternative explanation is that by mentioning these two all others are included. Looking downwards could happen in such actions as sweeping and plastering the floor with clay and cow-dung. Looking upwards could happen in removing cobwebs and other similar actions. And looking backwards can happen in such actions as avoiding a danger coming from behind. Therefore, the commentator wrote the passage beginning with the words: ßAn alternative explanation.ß By that the commentator points out that the statement is one of the kind that implies what is not expressed—an elliptical statement.
Clear Comprehension of Purpose
(1) Clear comprehension of purpose. Here, clear comprehension of purpose is the comprehending of purpose in looking forwards, without having just looked by the force of the thought, ßI shall look forwardß as it arises. That should be understood by introducing the venerable bhikkhu Nanda as an example of a so-called ßpersonal-witnessß. When the venerable bhikkhu Nanda was working for insight he slid into an unfavourable state of mind involving boredom regarding the holy life because of his ex-wife, queen Janapadakalyàõã. On becoming aware of that state of mind, he stirred himself, saying, ßI will restrain myself well.ß Should looking forwards in the eastern direction become a thing that he had to do, he did it with all his mind thus: 'May no covetous, dislike-producing, mean, unskillful mental phenomena overcome me while I am looking in the eastern direction.' Thus, he became energetic and very conscientious regarding guardedness at the doors of the controlling faculties of sense. He reached the state of one of great perfection in self-restraint, through the fulfillment of all duties. Because of that perfection The Buddha placed him in the position of pre-eminence in regard to the controlling faculty of restraint. The Buddha said:
O bhikkhus, Nanda is the chief among my disciples endowed with the controlling faculty of restraint.
You should emulate the Venerable Nanda. Why? In the Subrahmà Sutta The Buddha teaches:
Without cultivating the seven enlightenment factors, and
without being endowed with the controlling faculty of restraint,
one cannot realize Nibbàna, cannot escape from the round of rebirths.
So if you want to realize Nibbàna and escape from the round of rebirths, you must try to be endowed with the controlling faculty of restraint. You must control your eyes, ears, nose, tongue, body and mind. Do you understand what it means by 'you must control your tongue'? Contentment is very important in this case. If you are not contented, your tongue will always be demanding: 'Please give me this; please give me that.' It is not good and not becoming for a yogi to do so. We must control our sense faculties. We must have contentment. Without contentment we cannot control our faculties. Without controlling our faculties we cannot escape from the round of rebirths. So we should emulate the Venerable Nanda. He was ashamed about his longing for his ex-wife. So he tried hard to control his faculties. Eventually he became the chief among The Buddha's disciples endowed with the controlling faculty of restraint so that defilements did not arise through the six-doors.
Clear Comprehension of Suitability
(2) Clear comprehension of suitability. Purposefulness and suitability here, too, should be understood according to the manner in which they were explained in connection with the worshipping of a relic shrine and so forth, previously.
Clear Comprehension of Resort
(3) Clear comprehension of resort is just the keeping to the course of meditation. Therefore, looking forwards and looking sideways should be done according to each person's meditation with the meditation foremost in mind.
Therefore if you are practising mindfulness of breathing, while looking forwards or sideways, you should just concentrate on your breath. You should not try to note, 'Seeing, seeing, seeing …' because your original meditation subject is mindfulness of breathing. If you are practising four-elements meditation, while looking forwards or sideways,you should concentrate on the four elements only. If you cannot concentration on the four elements together, you should discern their twelve characteristics one by one. You must emphasize your original meditation subject. This is the clear comprehension of resort.
Clear Comprehension of Non-delusion
(4) Clear comprehension of non-delusion. This refers to Vipassanà meditation. In one's own stream of consciousness, there is certainly no self or soul which looks forwards or sideways. Looking forwards or sideways is just a variety of occurrences of bare phenomena. Therefore, clear comprehension of non-delusion is the understanding of that fact as it really is. At the arising of the thought ßI shall look forward,ß the wind-element (vàyo dhàtu) originating from the mind arises and brings about bodily intimation. Thus owing to the diffusion of wind-element born of mental activity, the lower eyelid goes down and the upper eyelid goes up. There is no one who opens it with a machine.
In this case you must practise to see ultimate materiality and mentality. You should practise four-elements meditation systematically to see kalàpas and discern ultimate materiality. You should then discern the carrying materiality produced by the thought 'I shall look forwards.' The wind element of this materiality is predominant and produces bodily intimation. In and around your eyes, there are four kinds of produced materiality, kamma-produced, consciousness-produced, temperature-produced and nutriment-produced. They are being-carried materiality. Because of carrying materiality, being-carried materiality moves. At that time, the lower eyelid goes down and the upper eyelid goes up. You should practise to see this.
Then you should discern the mental cognitive-processes that produce this carrying materiality. They are four kinds of mental aggregates. Altogether there are five clinging aggregates. You should discern them while you are looking forwards or sideways.
Owing to the diffusion of the wind-element born of mental activity, the lower eyelid goes down and the upper eyelid goes up. At that time, the internal or external colour will impinge on both the eye-door and mind-door simultaneously. The eye-door cognitive- process, including eye consciousness, arises fulfilling the function of sight. Clear comprehension of this kind here is called the clear comprehension of non-delusion. Further, clear comprehension of non-delusion should also be understood through accurate knowledge of the root, through the causal state and through the temporary state.
The Accurate Knowledge of the Root
The first is the consideration by way of the accurate knowledge of the root. For example, when you are looking at the colour of the clock, the colour will impinge on both your eye-door and bhavaïga, your mind-door. Your bhavaïga, life-continuum, will vibrate two times and cease. And then there arise in sequence the adverting consciousness, seeing consciousness, receiving consciousness, investigating consciousness, determining consciousness, and seven impulsion consciousnesses.
There, in the course of cognition, bhavaïga goes on fulfilling the function of a main factor to maintain mentality along the whole course of life. Because of bhavaïga, mentality does not cease along the course of whole life. Whenever any cognitive-process arises, bhavaïga ceases temporarily. But whenever the cognitive-process ceases, bhavaïga again appears successively. For example, when you are sleeping soundly without any dream, there are no cognitive- processes, but only many bhavaïgas arising successively. If these bhavaïgas do not arise, you will die. Because when the mental process ceases, death takes place.
When colour impinges on both the eye-door and the mind-door simultaneously, the mind-door, bhavaïga, vibrates two times and ceases. This is called the turning of the life-continuum. After this, a barely active mind process, fulfilling the function of adverting or attending to an object at the sense-door of the eye, goes on. From the cessation of that, fulfilling the function of seeing, eye-consciousness goes on. From the cessation of that, a resultant mind process, fulfilling the function of receiving, goes on. From the cessation of that, a resultant mind consciousness process, fulfilling the function of investigating, goes on. From the cessation of that, a barely active mind consciousness process, fulfilling the function of determining, goes on. From the cessation of that, the impulsion impels seven times.
Among the mental states of bhavaïga and so forth or even in the mental state of the first impulsion, there is no looking forwards or looking sideways by way of lust, hatred or ignorance. Also there is no such stained vision in the mental states of the second up to the seventh impulsions. But, like soldiers in a battlefield, when the mental states are gradually fallen after breaking-up, one on top of the other, there takes place looking forwards or looking sideways by way of lust, hate and ignorance, accompanied by the discriminatory thought: ßThis is a woman,ß or ßThis is a man,ß much in the same way as the fallen are distinguished after a battle. For in the frenzy of fighting there is no room for recognition of the individuals engaged in the fray.
Thus here in the first instance, clear comprehension of non-delusion should be understood, by way of the accurate knowledge of the root.
Those who have discerned mentality with their insight knowledge can understand this. According to The Buddha's teaching, after the eye-door cognitive-process, there arise many bhavaïgas. After bhavaïgas, there arises a mind-door cognitive-process that takes the same colour as the object. After that mind-door cognitive-process, there arise many bhavaïgas. After these bhavaïgas, another mind-door cognitive -process will appear. In this way, many mind-door cognitive-processes will appear successively. Only when the fifth mind-door cognitive- process arises one can know: 'this is a woman, a man etc.' only after this there may arise strong lust, hate and ignorance. In the eye-door cognitive-process, strong lust, hate and ignorance cannot appear, but only very weak lust, hate and ignorance. However, for the strong lust, hate and ignorance to appear in the mind-door cognitive-processes, the eye-door cognitive-process is the fundamental cause. If one cannot see colour clearly, in one there cannot arise strong lust, hate and ignorance towards the colour.
This is why the commentary says: There is, however, no occurrence of lust, hate and ignorance in an extreme way, with strong moral consequences in the course of sense-door cognition. Only in the course of mind-door cognition do lust, hate and ignorance occur absolutely, that is, with strong moral consequences. But impulsion of the course of sense-door cognition is the root of lust, hate and ignorance of the mind-door course of cognition. Or even all beginning with bhavaïga can be taken as the root of mind-door impulsions. Thus accurate knowledge of the root has been stated by way of the root-cause of mind-door impulsions.
The Causal State
The causal state is stated on account of the newness of impulsions of the course of cognition at the five doors of sense. On an object falling within reach of consciousness at the eye-door, impulsion arises right at the very end when from the movement of bhavaïga onwards, the states of adverting, seeing, receiving, investigating and determining, having arisen, have ceased.
That impulsion is like a visitor at the eye-door which is comparable to a house where the states of adverting and the rest both arise and pass away before the arrival of impulsion.
It is like a visitor who has arrived at a strange house to request something. It would be unsuitable for him to give orders when the owners themselves are silent. In the same way, it is unsuitable for impulsion to be involved in lust, hate and ignorance at the eye-door house of adverting and the other states of mind, when those states of mind are themselves not lusting, hating or bound up with ignorance. Clear comprehension of non-delusion should thus be understood by way of the causal state.
The Temporary State
The temporary state is stated on account of the brevity of the impulsions of the course of cognition at the five doors of sense. At the eye-door, the mental states that close with the state of determining arise and break up together with associated phenomena, at just those places at which they arise. They do not affect each other. Therefore the mental states that close with determining are brief and temporary. It is like a house where everybody is dead except for one who is dying at that moment. It is not proper for that dying person to delight in dancing and singing and the like. In the same way, at a sense-door, when the states of adverting and the other associated phenomena have died just where they arose, it is not proper for the remaining impulsion that is to die shortly to take delight in anything by way of lust and the like. Clear comprehension of non-delusion should be understood thus by way of the temporary state.
Furthermore this clear comprehension of non-delusion should be understood by way of the reflection on the aggregates, bases, elements and conditions.
By Way of the Reflection on the Aggregates
Here, the eye and visible object belong to the material aggregate. Seeing, eye consciousness, belongs to the consciousness aggregate. Feeling that is associated with seeing belongs to the feeling aggregate. Perceiving belongs to the perception aggregate. And contact, volition, one-pointedness, life-faculty and attention belong to the formations aggregate. Thus looking-forwards and looking-sideways are seen in the combination of these five aggregates. Who, now, is the one who looks forwards? Who looks sideways?
In the moment of eye consciousness, you should discern the five clinging aggregates. An eye consciousness cannot arise without an adverting process preceding it. Then if the eye consciousness arises, certainly receiving consciousness, investigating consciousness and determining consciousness will arise. If the colour object is a great one, that is, very clear, then seven impulsions will also arise. If the colour object is a very great one, then two registration consciousnesses will also arise. Just as you discern the five clinging aggregates in an eye consciousness thought moment, you should also discern the five clinging aggregates in adverting, receiving, investigating, determining, seven impulsion and two registration consciousness moments.
Since after the eye-door consciousness-process, many mind-door consciousness-processes will arise successively, you should also discern the five clinging aggregates in each consciousness moment of the mind-door consciousness-processes. This is why we always teach yogis to discern the five clinging aggregates in every consciousness moment. If you do so, we say that you act in clear comprehension while looking forwards or sideways. In the ultimate sense, there is no one who looks forwards or sideways, but only the five clinging aggregates which successively arise and pass away.
By Way of Reflection on the Bases, Elements and Conditions
The eye is the eye-base. The visible object is the visible-datum-base. Seeing is the mind-base. Feeling and the associated dhammas, are the dhamma-base. Thus looking-forwards and looking-sideways are seen in the combination of these four bases. Who, now, is the one who looks forwards? Who looks sideways? Likewise, the eye is the eye-element. Visible object is the visible-datum-element. Seeing is eye-consciousness-element. And the dhammas beginning with feeling associated with eye-consciousness are the dhamma-element. Thus, looking-forwards and looking-sideways are seen in the combination of these four elements. Who, now, is the one who looks forwards? Who looks sideways? Exactly in the manner already stated, the eye is the support-condition. The visible object is the object-condition. Adverting is the conditions of proximity, contiguity, decisive-support, absence and disappearance. Light is the condition of decisive-support and those beginning with feeling are the conascence-condition. Thus looking-forwards and looking-sideways are seen in the combination of these conditions. Who, now, is the one who looks forwards? Who looks sideways? There is no one who looks forwards. There is no one who looks sideways. There are only aggregates, bases, elements and conditions. Thus clear comprehension of non-delusion should be understood in this way by reflection on the aggregates, bases, processes and conditions, too.
Here, the commentary's explanation refers to only the eye consciousness. You should also discern in the same way for each of the other cognitive moments. You may think that it is very difficult. If, however, you practise systematically, it is not so difficult. To practise systematically means: first, you must first have strong enough jhàna concentration; second, you must have discerned ultimate materiality thoroughly. After these two, if you practise this kind of clear comprehension, you will easily understand what The Buddha taught here.
III. Clear Comprehension in the Bending and the Stretching of Limbs.
'While bending and stretching his limbs, he acts in clear comprehension.' Here too, there are four kinds of clear comprehension.
Clear Comprehension of Purpose
(1) Clear comprehension of purpose is the consideration of purpose and lack of purpose in regard to any contemplated act of bending or stretching, and the taking up of that which is purposeful, not bending and stretching according to merely the mind's inclination.
Regarding this, a person who experiences pain every moment owing to standing long with bent or stretched hands or feet does not get concentration of mind. His meditation subject entirely falls away. And he does not obtain distinction, i.e. absorption and so forth. But he who bends or stretches his hands and feet for the proper length of time does not experience pain. He gets concentration of mind, develops his meditation subject and attains distinction. The comprehension of purpose and non-purpose should be known thus.
If you experience pain while meditating, you should not try to note the pain as 'pain, pain, pain, ' because it will reduce your concentration. You cannot concentrate totally on your meditation subject if you also note the pain. If you are practising, for example, mindfulness of breathing, you must concentrate on only the breath. When strong pain appears somewhere in your body, sometimes you may concentrate on your breath, and sometimes you may pay attention to the pain. If you do so, your mind is changing objects all the time. Your concentration will decrease. Because of this, when it becomes necessary to bend or stretch your limbs so as to reduce the pain you should do so.
Clear Comprehension of Suitability
(2) Clear comprehension of suitability is the comprehension of the suitable after considering the suitable and the non-suitable even in a matter that is purposeful. This can be illustrated with the following story: It is said that on the terrace of the Great Relic Shrine, while young bhikkhus were rehearsing the doctrine, young bhikkhunis standing behind the bhikkhus were listening to the rehearsal. Then a young bhikkhu came into bodily contact with a bhikkhuni while stretching out his hand. And by just that, he was filled with longing for sense-delights and became a layman. Another bhikkhu stretched out his foot into fire and it got burnt to the bone. Another stretched his foot on an anthill and was bitten by a venomous snake. Another stretched out his hand till it rested on the pole of a robe-tent. A ribbon snake on the pole bit the bhikkhu's hand.
Therefore the stretching of one's limbs should be done in a suitable and not an unsuitable place. This should be understood here as clear comprehension of suitability.
Clear Comprehension of Resort
(3) Clear comprehension of resort should indeed be illustrated by the story of a Great Bhikkhu (Mahàthera).
It is said that this Mahàthera seated in his day-quarters bent his arm quickly whilst talking to his resident pupils. And then after putting back his arm to its original position bent it again slowly. The resident pupils asked him: ßReverend Sir, you bent your arm quickly but then placed it back and then bent it again slowly. Why did you do so?ß ßFriends, until now I have not bent this arm with a mind separated from the meditation subject ever since I began to attend to my meditation subject. Therefore, I put back the arm in the place it was and bent it again.ß ßGood, Reverend Sir. That is how a bhikkhu should act.ß Here, too, it should be understood that to not abandon the meditation subject is clear comprehension of resort.
You should emulate this Mahàthera. If you are practising, for example, mindfulness of breathing, while bending or stretching your limbs you should do so only when your mind concentrates on your breath. And you should try to move slowly in every posture. For example, when you are opening or closing the door, you should do it slowly with your mind concentrating on your original meditation subject. Since you are staying together, slow movement is very important. Some yogis may be meditating when lying down. If you open or close the door with a loud noise, it will be a great disturbance to other yogis. So you should practise with a considerate mind. If you have no considerate thought in your mind, there will be many problems for those who are staying together with you.
Clear comprehension of non-delusion
(4) Clear comprehension of non-delusion. In one's own stream of consciousness, there is no self that bends or stretches the limbs. By the diffusion of the consciousness-produced wind-element, bending and stretching occur. Indeed, here, it should be understood that to know in this way is clear comprehension of non-delusion.
If you want to bend your arm, you should discern the four elements in the arm as well as other parts of your body. You will see only kalàpas. Then you should analyse those kalàpas to see ultimate materiality. Then you should discern bhavaïga, the mind-door. Then you may bend your arm slowly. You should then discern the mind that wants to bend the arm. It produces many kalàpas spreading to the hand. You should analyse those kalàpas with the wind element as the predominant element. They are carrying materiality. The wind element produces bodily intimation, which is here the bending movement of your arm. Again, you should discern the four kinds of produced materiality in the arm. They are being-carried materiality. After discerning carrying and being-carried materiality, you should discern the mentality of the mind that wants to bend the arm. This mind is a mind-door cognitive-process consisting of four mental aggregates. So altogether there are five clinging aggregates. If you discern them in every posture, we say that you act in clear comprehension of non-delusion.
IV. Clear Comprehension in Wearing Robes and So Forth
'While wearing his robes and carrying his outer robe and bowl, he acts in clear comprehension.' In this group also there are four kinds of clear comprehension.
Clear Comprehension of Purpose
(1) Clear comprehension of purpose. In this connection, the purpose is what accrues materially to one on the almsround, and what is stated by the Exalted One according to the method beginning with the words, ßfor keeping out cold, for keeping out heat.ß
Clear Comprehension of Suitability
(2) Clear comprehension of suitability. Fine clothing is suitable to one who is naturally warm-bodied and to one who is weak. If one is susceptible to cold, thick double-layer clothing produced by two pieces of cloth stitched together is suitable. Not suitable for these is clothing contrary to the kind just mentioned.
A worn-out robe is actually not suitable because it is a hindrance, needing to be patched and sewn or darned.
Likewise, robes of silk, fine hemp and similar material that stimulate desire cause a hindrance. If one lives alone in the forest such robes can make one lose clothing or one's life.
The robes acquired by wrong means of livelihood and the robe which decreases the wholesome dhammas and increases the unwholesome dhammas in one who wears it are not suitable without exception.
Here, from the foregoing, clear comprehension of the suitable and the non-suitable should be understood.
Clear Comprehension of Resort
(3) Clear comprehension of resort should be understood as the holding fast to the meditation subject by not abandoning it. So if you are practising mindfulness of breathing, while wearing your robe or clothes you should concentrate on only the breath. And if you are practising four-elements meditation you should concentrate on only the four elements and so on.
Clear Comprehension of Non-delusion
(4) Clear comprehension of non-delusion. Within one there is nothing called a self that robes itself. The act of putting on one's robe takes place only by the diffusion of the consciousness-produced wind-element. The robe has no power to think and nor does the body. The robe is not aware of the fact that it is clothing the body. And the body, too, does not think of itself: ßI am being clothed by the robe.ß Mere processes clothe a process-heap, just like a modeled figure is covered with a piece of cloth. Therefore, there is neither room for elation when getting a fine robe nor for depression when getting a coarse one.
While wearing robes you should discern the five clinging aggregates. You should first discern the material aggregate in your whole body. Then you should discern bhavaïga to see the thought 'I wear the robe.' The thought consists of the four mental aggregates. Altogether there are five clinging aggregates. Then you should discern the four elements in your robe. You will see many kalàpas. Analysing those kalàpas, you will see at least eight kinds of materiality in each kalàpa, namely, the earth element, water element, fire element, wind element, colour, odour, flavour and nutritive essence. Sometimes there is also sound. Altogether there are nine kinds of materiality. You should discern the internal five clinging aggregates and the external materiality. If you discern in this way, you may understand that mere processes clothe a process-heap. Both fine robes and coarse robes are just heaps of ultimate materiality. Thus there should be neither room for elation when getting a fine robe nor for depression when getting a coarse one.
The commentary continues: Some honour an anthill where a cobra lives, a tree-shrine, and so forth, with garlands, perfumes, incense, cloth and similar things. Others maltreat those objects. Anthill, tree-shrine and the like are, however, neither elated by the good nor depressed by the bad treatment. Just in the same way there should be no elation on receiving a good robe or depression on getting a bad one. Clear comprehension of non-delusion should be understood in this connection as the proceeding of reflective thought in this way.
Taking the bowl
Now we shall discuss taking the bowl.
(1) Clear comprehension of purpose in using the bowl should be understood by way of the benefit obtainable through the action of one who takes the bowl unhurriedly and thinks: ßGoing out to beg with this I shall get alms.ß One should take the bowl with the purpose of obtaining food. In this way clear comprehension of purpose arises.
(2) Clear comprehension of suitability. To one with a lean body that is weak, a heavy bowl is not suitable. And a damaged bowl that is tied with thread and mended in four or five places and hard to wash properly is not suitable. A bowl that is hard to wash well is certainly not fit. One who washes that kind of bowl will be inconvenienced.
A bright bowl that shines like a gem and therefore is capable of stimulating the greed of others is not suitable for the same reason given for fine robes.
The bowl acquired by wrong means of livelihood and the bowl by which wholesome dhammas decreases and unwholesome dhammas increases are unsuitable without exception. Clear comprehension of suitability in this connection should be understood through this explanation.
(3) Clear comprehension of resort should be understood by the very holding on to the meditation subject. If you are practising, for example, mindfulness of breathing, while holding your bowl you should concentrate on only your breath.
(4) Clear comprehension of non-delusion. Within one there is nothing called a self that is taking the bowl. Like what we mentioned before, by the diffusion of the consciousness-produced wind-element the taking of the bowl occurs. In this matter of taking the bowl, the bowl cannot think. Hands, too, cannot think. The bowl does not cognize that it is taken by the hands. Hands do not cognize that the bowl is taken by them. Merely processes take a heap of processes. It can be compared to the taking of a red-hot vessel with a pair of tongs. Clear comprehension of non-delusion in bowl-taking should be understood by way of the proceeding of reflective thought in this way.
In this case also, you should discern the five clinging aggregates. The thought 'I shall take the bowl' is the four mental aggregates. This thought produces carrying materiality. The four kinds of produced materiality are being-carried materiality. Altogether there are five clinging aggregates. Then you should discern the four elements in your bowl to see ultimate materiality, which is temperature-produced materiality. If you discern the five clinging aggregates in your body and the materiality in the bowl, you will be able to understand that just processes take a heap of processes.
The Highest Clear Comprehension
And further, it is like this: When kind people see, in a refuge for the helpless, unfortunate people with hands and feet cut off and with blood, pus and many maggots in the open wounds, they give them bandages and medicine in containers. Some of the miserable sufferers in the refuge may get thick bandages and misshapen containers. Others may get thin bandages and shapely containers. None of the sufferers will feel elated or depressed about the kind of bandages and containers they receive. That is because they merely want bandages to cover their wounds and containers for keeping medicine. Now, the bhikkhu who regards the robe as a bandage, the bowl as a medicine-container, and almsfood as medicine in the bowl, through clear comprehension of non-delusion should be taken as a person endowed with the highest clear comprehension.
Now you should also regard your robe as a bandage. Why? Because your body is full of worms, faeces, urine and other impurities. You should also regard your bowl as a medicine-container, and almsfood as medicine. Whether the food is good or bad, you should not complain. To organise a meditation retreat is very difficult. Organisers work hard for many months. Because of their effort, you can meditate happily without worry here. You should remember and appreciate their effort. You should maintain the highest clear comprehension in The Buddha's dispensation in every case and in every place.
V. Clear Comprehension in the Partaking of Food and Drink
'While eating, drinking, chewing and tasting, he acts in clear comprehension.' In this case also there are four kinds of clear comprehension.
(1) Clear comprehension of purpose. As to purpose, there is the eightfold purpose referred to with the words, 'You should take food neither for amusement nor for intoxication nor for the sake of physical beauty and attractiveness, but only for the endurance and continuance of this body, for ending discomfort, and for assisting the holy life, considering: ßThus I shall terminate old feelings without arousing new feelings and I shall be healthy and blameless and shall live in comfort.ß' in the formula of reflection on the four requisites of a bhikkhu. You should learn this formula by heart. Clear comprehension of purpose should be known as such.
(2) Clear comprehension of suitability. Food that causes discomfort is not suitable, whatever its quality or taste may be: coarse or fine, bitter or sweet or anything else. Food that does not cause discomfort is suitable.
The food acquired by wrong means of livelihood and the food by which wholesome dhammas decrease and unwholesome dhammas increase in one who partakes of it are not suitable without exception. Food obtained by right means and food that does not cause decrease of wholesome dhammas and increase of unwholesome dhammas in the one taking it are suitable.
In this matter of partaking of food, clear comprehension of suitability should be understood according to the explanation just given.
(3) Clear comprehension of resort. The clear comprehension of resort should be understood by way of the non-abandoning of the meditation subject. If you are practising mindfulness of breathing, while eating or drinking, you should discern breath as far as you can. If you are practising four-elements meditation, while eating or drinking, you should discern the four elements systematically as far as you can. You should not complain that it is not possible to meditate all the time. As far as you can, you should concentrate on your meditation subject. Many bhikkhus attained sainthood while they were eating, because they meditated while eating.
(4) Clear comprehension of non-delusion. Within one there is no eater called a self. As stated already, only by the diffusion of the consciousness-produced wind-element is food received into the bowl. Only by the diffusion of the consciousness-produced wind-element, the hand descends into the bowl. And only by the diffusion of the consciousness-produced wind-element, the food is made into suitable lumps, lumps are taken out of the bowl, and the mouth opens. No one opens the jaws with a key or a machine. Just by the diffusion of the consciousness-produced wind-element, the putting of a lump of food in the mouth, the pestle-action of the upper row of teeth, the mortar-work of the lower row of teeth, and the tongue's activity comparable to that of the hand collecting together material that is being crushed take place. Thus that lump of food in the mouth is mixed together with the thin saliva at the end of the tongue and the thick saliva at the root of the tongue. That food in the mortar of the lower teeth, turned by the tongue, moistened by the saliva, and ground fine by the pestle of the upper teeth is not put into the stomach by anyone with a ladle or a spoon. Just by the wind-element it goes in. There is no one inside with a straw mat to catch each lump that goes in. Each lump goes in because of the wind-element. There is no one with an oven who lights and cooks each lump inside. Only by the fire-element the lump of food is digested. There is no one who expels each digested lump with a stick or pole. It is just the wind-element that expels the digested food.
Almost in every stage the diffusion of wind-element is involved. You should understand that the diffusion of wind-element is a group of carrying materiality. And you should also discern being-carried materiality. Carrying and being-carried materiality together constitute the material aggregate. The thought, the mind-door thought-process, at every stage constitutes the four mental aggregates. So in each stage, you should discern the five clinging aggregates. If you discern the five clinging aggregates in each stage and contemplate them as impermanent, dukkha and non-self, your clear comprehension of non-delusion will attain the highest level.
It is the wind-element (vàyodhàtu) that does the taking onward, the moving away from side to side. And it is the wind-element that bears, turns round, pulverizes, causes the removal of liquids, and expels.
The earth-element (pañhavãdhàtu) also does bearing up, turning round, pulverizing and the removal of liquids.
The water-element (àpodhàtu) moistens and preserves wetness.
The fire-element (tejodhàtu) ripens or digests the food that goes in.
The space-element (àkàsadhàtu) becomes the way for the entering of the food.
Consciousness (vi¤¤àõa) as a consequence of right kind of action understands in any particular situation.
The clear comprehension of non-delusion should be understood according to reflection of this sort.
Further, the clear comprehension of non-delusion should be understood through reflection on the unpleasantness connected with food in ten ways, that is, by ways of:
- (1) the need to go to get it,
- (2) the need to seek it,
- (3) the process of eating it,
- (4) the receptacle in the form of secretion of bile, and so forth,
- (3) the belly,
- (4) food that is undigested,
- (5) food that is digested,
- (6) the consequences of eating,
- (7) the trickling or oozing of food from the body's openings in the form of excretions,
- (8) the pollution owing to food.
VI. Clear Comprehension of Cleansing the Body
'While defecating and urinating, he acts in clear comprehension.'
(1) Clear comprehension of purpose of defecating and urinating means: When the time has come, if one does not defecate or urinate, then one's body perspires, one's eyes reel, one's mind is not collected, and illness in the form of sharp pain, fistula, and so forth arise. But to one who defecates and urinates at the proper time none of these discomforts, disadvantages, troubles and illnesses arise. This is the sense in which this matter should be understood. And clear comprehension on defecation and urination should be taken in this sense.
(2) Clear comprehension of suitability. By defecating or urinating in an improper place, one commits disciplinary offences, one gets a bad name, and one endangers one's life.
Fields occupied or frequented by humans or devas, and deva-sanctuaries are improper. Angry men and spirits can even cause death to those who defecate or urinate in such places. By using such places for cleansing the waste of the body bhikkhus and bhikkhunis become guilty of the disciplinary offences of minor wrongdoing (dukkañà) or of expiation (pàcittiyà) as the case may be.
Regarding this, we should like to relate a story happened in upper Burma. There was a monastery in a forest. That area was a prosperous area. The buildings of the monastery were made of high quality wood. However, every monk who stayed there died very soon. Many bhikkhus died, so no more bhikkhus wanted to stay there. One day, the donors invited a Mahàthera to look at the monastery. The Mahàthera went and investigated the problem of the monastery. He saw a fault: Near a building there was a big tree, and under the tree there was a toilet. In ancient Burma, usually people did not cover the cesspits of toilets, so the foul smell spread everywhere around the tree. That Mahàthera told the donors to move the toilet to a suitable place. After they had moved the toilet, the Mahathera stayed in the monastery. One night, a deva came to see the Mahàthera and told him: 'Bhante, please stay here for a long time. I am the deva who stays in the mansion on the big tree. Before, there were many bhikkhus here. They defecated and urinated under the tree. The foul smell came to my mansion. When my visitors came they frowned at the foul smell. I felt very shameful about it and got angry. So I killed those bhikkhus. Now you can stay safely here. I will not kill you. Instead, I will guard you.' So, defecating and urinating at suitable places is very important. For to one evacuating the bowels or the bladder in a suitable place those offences or troubles just mentioned do not occur. Thus by way of the fitness of place, clear comprehension of suitability should be understood.
(3) Clear comprehension of resort should be understood by the non-abandoning of the meditation subject. This means that you should concentrate on you meditation subject, for example, mindfulness of breathing, even while you are defecating or urinating.
(4) Clear comprehension of non-delusion. If you are able to practise Vipassanà, you should practise clear comprehension of non-delusion. Within one there is no doer of the act of defecation or urination. Only by the diffusion of the consciousness-produced wind-element defecation and urination occur. When a matured boil bursts, pus and blood come out without any wish to come out. Water comes out from an overfull water-pot without any desire to come out. In the same way, the faeces and urine accumulated in the large intestine and the bladder are pressed out by the force of the wind-element. Certainly the faeces and urine coming out thus are neither the bhikkhu's own nor another's. If they are the bhikkhu's, he should possess them. However, they are not the bhikkhu's. They are just bodily excretion. When from a water-vessel or calabash a person throws out the old water, the water thrown out is neither his nor others'. It simply forms part of a process of cleansing. Here, clear comprehension of non-delusion should be understood in the form of reflection proceeding in this way.
We should like to explain a little more. When it is time for defecating, if you want to practise clear comprehension of non-delusion, you should first discern the four kinds ultimate materiality in your body, that is, the kamma-produced, consciousness-produced, temperature-produced and nutriment-produced. Then you should look for air or gas inside your colon. Discerning the four elements in that air or gas, you will see only kalàpas. When you analyse those kalàpas, you will see the four kinds of materiality just mentioned. In the consciousness- produced materiality, the wind element is predominant. Then you should discern the four elements in your faeces to see kalàpas. When you analyse those kalàpas, you will see eight kinds of materiality in each kalàpa. They are produced by the fire element in previous kalàpa, so they are temperature-produced materiality. They are being-carried materiality. At that time, many six-door cognitive-processes may appear, because you may see something, hear something, or at least smell the foul smell of your faeces. So there are many cognitive-processes appearing accordingly. They are the four mental aggregates. Altogether there are five clinging aggregates. You should discern them as impermanent, dukkha and non-self. This is the way to practise clear comprehension of non-delusion.
You can also discern in the same way while urinating. If you have this kind of clear comprehension, knowing that your faeces and urine are all impermanent, dukkha and non-self, you will understand that certainly faeces and urine are neither your own nor another's.
VII. Clear Comprehension of Walking and so Forth
'While walking, standing, sitting, falling asleep, waking up, speaking or keeping silent, he acts in clear comprehension.' In this case also there are four kinds of clear comprehension.
In this group, The Buddha emphasizes short walking and so forth. For example, while sitting, if you move forwards or backwards, this is very short. This kind of short-range movement is explained in this group.
In the four postures section, The Buddha taught: ßWhile walking, a bhikkhu understands: 'I am walking.'ß and so forth; in this case postures (constituting long duration) are indicated, for example, walking for one, two, three miles, etc. The Buddha taught in the first group of clear comprehension section thus: ßWhile going forward or returning, a bhikkhu acts in clear comprehension … while bending and stretching his limbsß; in this case postures of middle duration are indicated, for example, walking from one place to another within a monastery. In the last group of clear comprehension, The Buddha taught: ßWhile walking, standing, sitting… while falling asleep,ß postures of short, brief duration are indicated. Therefore the difference between these three should be known by the triple method stated here.
The Bhikkhu Tipiñaka Mahà Sãva's view
There is another view, the Bhikkhu Tipiñaka Mahà Sãva's view. He said: The person who, after walking or exercising long in the walking meditation path, stands and reflects: ßThe materiality and mentality which existed during the time of exercises on the walking meditation path ended just there on the walking meditation pathß. In this way he practises clear comprehension in walking.
Thus you must discern materiality and mentality in both ways, during and after walking. In the four postures section, while going, you must discern materiality and mentality. In the first group of clear comprehension, while going forward and returning, you must discern materiality and mentality. These are to discern present materiality and mentality. In the last group of clear comprehension, however, according to Mahà Siva's view, after walking, you must also discern materiality and mentality that occurred while walking. This is to discern past materiality and mentality. Thus you must discern both present and past materiality and mentality. This explanation holds true for the following situations.
The person who, after standing for a long time in study or answering a question or keeping a meditation subject, sits and reflects: ßThe materiality and mentality which existed during the time of standing ended just at the time of standing.ß In this way he practises clear comprehension in standing.
The person who, after sitting for a long time in study or other similar work, lies down and reflects: ßThe materiality and mentality which existed when sitting ended just at the time of sitting.ß In this way he practises clear comprehension in sitting.
The person who, after lying down falls asleep, and, then, after getting up from his sleep, reflects: ßThe materiality and mentality which existed during the time of sleep ended just during sleep.ß In this way he practises clear comprehension in falling asleep and waking up.
Here, the action of lying down is sleep only in the sense of the descent of the mind into bhavaïga. It is not merely the stretching out of the back.
While sleeping, bhavaïga occurs successively. At that time, you cannot discern materiality and mentality. Because of this, Mahà Siva Thera explained that after waking up you should discern materiality and mentality that existed during the time of sleep.
Action is doing, functioning of the body and so forth, i.e. bodily intimation or verbal expression, the processes that make action produce the function of bodily intimation or of the function of verbal expression. In other words, action is the double function of adverting. The things produced by or produced from that action or double function are processes produced by action. For by adverting, when the life-continuum stops, courses of cognition arise.
Processes are things that go on, move changing, by arising gradually in different ways. Impulsion of either course of cognition (mind-door or five-door course of cognition) is a process produced by action. Therefore it is said in the commentary to the Abhidhamma, ßOn account of the condition of originating action of adverting, impulsion of either course of cognition, or of every process of the six doors gets known as a process which produces or is produced by action.ß
Non-arising of the processes that produce action or are produced by action at the time of falling asleep is called sleep. Or sleep could be described as the proceeding of all states of door-free consciousness, namely, every instance of the supervention of bhavaïga, before and after the six-door cognitive processes. But it should be noted that the supervention of bhavaïga at a time other than that of falling asleep is included in waking.
Speaks Mindfully and Comprehends Clearly
He who while speaking thinks: ßThis sound arises dependent on the lips, teeth, tongue, palate, and the act of the mind that accords to that sound,ß speaks mindfully and comprehends clearly.
In this case, first you must discern ultimate materiality in your body. Second, you should discern the mental aggregates which occur when you want to speak. They you should speak one word, for example, 'ka.' Then you should again discern the mentality that wants to speak the word 'ka.' This mentality produces many kalàpas spreading up to the places where sound occurs. For example, 'ka' is produced mainly in the throat. In the throat, there are four kinds of materiality. When the earth elements in the kalàpas produced by the desire to speak and the earth elements in kamma-produced kalàpas strike each other because of the wind element, sound appears accordingly. So you should discern both materiality and mentality clearly while speaking. If you can do so, we say that you act in clear comprehension of non-delusion.
He who for a long time has studied or expounded the Teaching or recited the words of his meditation subject, or cleared a question, and later silently thinks: ßThe materiality and mentality which existed during the time of speaking ended just then,ß practises clear comprehension in speaking.
In this case, too, you must discern ultimate materiality and mentality while speaking as well as after speaking.
He who remains silent for a long time considering the Teaching or his meditation subject thinks that the materiality and mentality which existed at the time of silence ended just then, that the occurrence of derived material qualities is speech, and that the non-occurrence of these is silence, practises clear comprehension in keeping silence.
This dominance of non-delusion stated by the Bhikkhu Mahà Sãva is intended here in this Discourse on the Foundation of Mindfulness, `Mahàsatipaññhàna Sutta'.
In all statements the meaning of the term ßclear comprehensionß should be understood to mean only clear comprehension that is accompanied by mindfulness. Indeed, in the book of Classifications (Vibhaïgappakaraõa) this is put just in this way: ßOne goes forward, mindful and clearly comprehending; one goes backwards, mindful and clearly comprehending.ß (Abhi-2-259)
By the words ßonly clear comprehension that is accompanied by mindfulness,ß both the importance of clear comprehension by describing its function and that of mindfulness are stressed. Indeed, it is not only to point out the condition of mindfulness with clear comprehension for it is said, ßnowhere does knowledge exist without mindfulness.ß
Indeed, the earnest bhikkhu comprehends thus: ßThe material and mental qualities which existed at the east end of the walking meditation path passed away just there without reaching the west end of the walking meditation path. The material and mental qualities which existed at the west end of the walking meditation path, too, passed away just there without reaching the east end of the walking meditation path. The material and mental qualities that existed at the very centre of the walking meditation path passed away just there without reaching either end of the walking meditation path. The material and mental qualities that existed in walking passed away without reaching the position of standing. The material and mental qualities that existed in the position of walking passed away just there without reaching the position of sitting; those of sitting, without reaching the position of sleeping. Comprehending in this way again and again, the mind enters bhavaïga. When waking up, he at once takes up the meditation subject. This bhikkhu practises clear comprehension in walking and so forth. In this way, however, the subject becomes unclear in sleep; the meditation subject should not be made unclear. Therefore the bhikkhu exercised to the full extent of his ability on the walking meditation path, stood, and sat, lies down comprehending thus: ßThe body (the produced material body) is unconscious; the bed is (the temperature-produced material body) unconscious. The body does not know, 'I am lying down on the bed.' The bed also does not know, 'On me the body is lying down.' Whilst he is comprehending again and again thus, ßThe unconscious body is lying down on the unconscious bed,ß the mind enters bhavaïga. On waking up, he at once takes up the meditation subject. This bhikkhu practises clear comprehension in sleeping.
Internally and Externally
So far we have covered the first stage of clear comprehension. Then The Buddha continues the next stage as follows:
'Thus 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.
In this case, 'body' means two kinds of body: (1) the body of materiality, a group of materiality, (2) the body of mentality, a group of mentality. In other words, they are the five clinging aggregates. So, you must discern the five clinging aggregates internally, externally and within one sitting both internally and externally. Then The Buddha continues the third stage:
Arising and Vanishing Phenomena
He abides contemplating arising phenomena in the body, or he abides contemplating vanishing phenomena in the body, or he abides contemplating both arising and vanishing phenomena in the body.
At this stage, you must discern both causal and momentary arising and passing away. First, you must discern the five past causes, namely, ignorance (avijjà), craving (taõhà), clinging (upàdàna), volitional formations (saïkhàra) and kamma. Then you must discern that because of the arising of the five past causes, the five resultant clinging aggregates arise. This is the causal arising.
Then you should discern the causal passing away. Some day in the future, when you attain Arahantship, the five causes will cease completely. Because of the complete cessation of the five causes, after Parinibbàna the five aggregates also will cease completely. This is the causal passing away.
Having discerned the causal arising and passing away, you should discern the arising and passing away stages of the five causes and five aggregates. This is momentary arising and passing away.
The Higher Insight Knowledges
Then, The Buddha continues another stage:
Or mindfulness that ßthere is a bodyß is established in him just to the extent merely necessary for knowledge and mindfulness.
This refers to the higher insight knowledges from bhaïga ¤àõa to saïkhàrupekkhà¤àõa. In this stage, the bhikkhu will see only the passing away of ultimate materiality and mentality.
He Abides Independent
Again, The Buddha continues his Dhamma talk:
And he abides independent, not clinging to anything in the world.
Then, when his insight knowledge is mature, the noble path and fruition will arise by seeing Nibbàna . When he eventually attains Arahantship, he abides independent, not clinging to anything in the world of the five aggregates. Then The Buddha concludes this meditation subject:
Bhikkhus, this is how a bhikkhu abides contemplating the body as a body.'
This is body-contemplation (kàyànupassanà) concerning clear comprehension. In this case, five aggregates are the noble truth of suffering (dukkha-sacca). Ignorance, craving, clinging, volitional formations and kamma are the noble truth of the origin of suffering (samudaya-sacca). The complete cessation of these two noble truths is the noble truth of cessation (nirodha-sacca). The Noble Eightfold Path, which knows the complete cessation of dukkha is the truth of the path (magga-sacca). So there are altogether Four Noble Truths. If you know the Four Noble Truths, you will be able to escape from the round of rebirths.
After explaining body-contemplation by way of the fourfold clear comprehension, The Buddha explains it by way of the reflection of repulsiveness as follows:
D. The Reviewing on the Repulsiveness of the Body
'Again, bhikkhus, a bhikkhu reviews this very body up from the soles of the feet and down from the top of the hair, enclosed by skin, as full of many kinds of impurity thus: ßIn this body there are head-hairs, body-hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, and urine.ß'
This reflection by way of mindfulness directed towards the body is called the reflection on repulsiveness. It is unknown to non-Buddhists in the form of meditation subject. Hence it is taught only when a Buddha arises. It has been commended by the Blessed One in various ways in different suttas thus;
'Bhikkhus, when one dhamma is developed and repeatedly practised, it lead to a supreme sense of urgency, to supreme benefit, to supreme surcease of bondage, to supreme mindfulness and full-awareness, to acquisition of knowledge and vision, to a happy life here and now, to realization of the fruit of clear vision and deliverance. What is that one dhamma? It is mindfulness occupied with the body (kàyagatàsati)'. (A-1-44)
And thus;
'Bhikkhus, they do not savour the deathless (Nibbanà) who do not savour mindfulness of the body; they savour the deathless who savour mindfulness of the body. They have not savoured the deathless who have not savoured mindfulness of the body; they have savoured the deathless who have savoured mindfulness of the body. They have not neglected... they have neglected... they have not missed... they have missed... They have not found the deathless who have not found mindfulness of the body; they have found the deathless who have found mindfulness of the body.' (A-1-47)
This mindfulness directed towards the body leads to the following:
This mindfulness is explained in the following sections: in-and-out breath, four postures, the fourfold clear comprehension, the reflection on repulsiveness, the reflection on the elements and the nine cemetery contemplations.
There are the seven skills in study to be acquired in regard to this meditation subject:
- (1) To repeat the thirty-two parts verbally (vacasà)
- (2) To repeat the thirty-two parts mentally (manasà)
- (3) To determine each part's colour (vaõõato)
- (4) To determine each part's shape (sanñhànato)
- (5) To determining each part's location (disato)
(Above or below the navel.) - (6) To determine each part's space (okàsato)
(The space it occupies.) - (7) To determine each part's position in relation to another part, and to determine each part's dissimiliarity to another (paricchedato)
The Visuddhi Magga recommends ten ways for developing this this meditation subject. It says you should meditate:
- (1) Gradually (anupubbato)
(In due order, one part after the other, like climbing a
staircase: one step after the other.) - (2) Not too quickly (nàtisãghato)
- (3) Not too slowly (nàtisaõikato)
- (4) Warding off mental rambling (vikkhepa pañibàhanato)
- (5) Going beyond the concept (pa¤¤atti samatikkamanato)
(Not remaining with the concept of the part, for example, hair, but proceeding to the concept of repulsiveness.) - (6) Gradual elimination of the less clear parts (anupubbamu¤canato)
- (7) Practice by way of the part that is the source of absorption (appanàto)
- (8) Going by the `Adhicitta Sutta'
- (9) Going by the `Sãtibhàva Sutta'
- (10) Going by the `Bojjhaïga Kosala Sutta'
Then The Buddha continues his Dhamma talk with a simile:
Bhikkhus, suppose there were a bag with an opening at both ends, full of various kinds of grain such as hill-rice, paddy, green gram, kidney beans, sesame, husked rice. And a man with good eyesight were to open the bag and examine them, saying: `This is hill-rice, this is paddy, this is green gram, these are kidney-beans, this is sesame, this is husked rice.'
Again, bhikkhus, a bhikkhu reviews this very body up from the soles of the feet, and down from the top of the head, enclosed 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, pleura, spleen, lungs, bowels, mesentery, contents of the stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, mucus, synovial fluid, and urine.'
The following is the application of the simile: Like the bag with the two openings is the body made up of the four great primaries, the earth-element, water-element, fire-element and wind-element. The thirty-two parts beginning with head-hair are like the various grains thrown into that bag after mixing them. The yogi is like a man with eyes to see. Comparable to the time when after unloosing the bag the various grains become clear to one reviewing, is the time when the thirty-two parts become clear to the yogi.
Three Ways
There are three ways to meditate on the thirty-two parts of the body:
In the `Mahàsatipaññhàna Sutta', The Buddha expounded the thirty-two parts of the body to be practised by way of repulsiveness (pañikålamanasikàra). If you want to practise this, discerning the thirty-two parts with your insight knowledge clearly is important. How should you discern them? We have explained in a brief way just now. First, you must learn the thirty-two parts by heart. Then you should recite them. Then you should pay attention to them mentally. These are for the beginners who have not yet succeeded in any meditation subject. As for those have succeeded in other meditation, for example, ànàpànasati, up to the fourth jhàna, or four-elements meditation up to access concentration stage, they make use of their light of wisdom. With the assistance of the light, they can easily discern the thirty-two parts.
Internally and Externally
If you discern the thirty-two parts as repulsive, part by part or in general, up to the first jhàna, how should you continue your meditation then? The Buddha taught:
'Thus 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.
In this case, there are three kinds of body: (1) the thirty-two parts of the body, (2) the body of materiality, and (3) the body of mentality. You must discern these three kinds of body internally and externally. How should you discern them? You should reestablished ànàpànasati concentration up to the fourth jhàna. With the assistance of the light of fourth jhàna you can discern thirty-two parts internally. If you do so clearly, brilliant light will appear. This is also the light of wisdom. With the assistance of the light, you can discern the thirty-two parts of a yogi in front of you. If you are able to discern his thirty-two parts clearly, you should again discern the thirty-two parts internally, then again externally. Then you can change to discern those of another yogi. In this way, you discern the thirty-two parts internally and externally alternately. If the light of wisdom fades or disappears, you should practise ànàpànasati up to the fourth jhàna again. When strong and powerful light reappears, you can discern the thirty-two parts internally and externally again. In this way, you should discern the thirty-two parts using the light of wisdom to the extent of the whole world. If you see animals under the light, you should also discern their thirty-two parts.
If you practise four-elements meditation up to access concentration, that concentration also produces brilliant light. With the assistance of that light, you can discern the thirty-two parts internally and externally as we mentioned before.
Having discerned the external thirty-two parts, you can discern them as repulsive. You will be able to attain access concentration, but not jhàna. Why? The repulsiveness of the external thirty-two parts is not so clear as that of the internal. That is why if you discern the internal thirty-two parts as repulsive you can attain the first jhàna, but not when you discern them externally. (Abhi-A-2-248, Måla-ñi-2-155) If a yogi discerns the external thirty-two parts quickly one after another, he will not thoroughly understand that the five jhàna factors arising then are those of access concentration. If, however, he discerns them slowly as he did internally, he may understand that this concentration is not as strong and powerful as jhàna. The five jhàna factors in access concentration are not strong or powerful enough to maintain concentration, but those in absorption are very strong and powerful and can maintain concentration for a long time. (Vs-1-123)
After succeeding in attaining the first jhàna, based on it you can discern the four elements in the thirty-two parts, one by one. You should discern, for example, the four elements in your head-hair to see kalàpas. Analysing those kalàpas, you will see forty-four kinds of materiality. (See chart-1. These forty-four kinds of materiality are similar to those of body-door.) You should continue in the same way with the other thirty-one parts. Having done this, you should then discern in the same way the six doors, the eyes, ears, nose, tongue, body and heart. You should discern the ultimate materiality in all the six doors and thirty-two parts. This materiality is the body of materiality.
Then you should discern jhàna dhammas and the ultimate mentality that arises taking ultimate materiality as object. This mentality is the body of mentality. Altogether there are these three kinds of body. You should discern them internally and externally. Then The Buddha gives instruction for the next stage:
Arising and Vanishing Phenomena
He abides contemplating arising phenomena in the body, or he abides contemplating vanishing phenomena in the body, or he abides contemplating both arising and vanishing phenomena in the body.
In this stage, you should discern two kinds of arising and passing away: (1) causal arising and passing away, and (2) momentary arising and passing away. Because of the arising of ignorance, craving, clinging, volitional formations and kamma, five resultant clinging aggregates arise. This is causal arising. Because of the complete cessation of the five causes without remainder when you attain Arahantship, the five aggregates will cease completely after Parinibbàna without remainder. This is causal passing away. Causal arising and causal passing away together are called causal arising and passing away. Then you should contemplate that as soon as these causes arise they pass away, so they are impermanent, dukkha and non-self. Also, as soon as the five clinging aggregates arise, they pass away, so they are impermanent, dukkha and non-self. This kind of arising and passing away of causes and effects is the momentary arising and passing away. You should try to see these two kinds of arising and passing away. Then the next stage:
For Bare Knowledge and Mindfulness
Or mindfulness that ßthere is a kàyaß is established in him just to the extent necessary for bare knowledge and mindfulness.
This refers to the stages from the knowledge of dissolution (bhaïga ¤àõa) to the knowledge of equanimity towards formations (saïkhàrupekkhà¤àõa). Then The Buddha taught:
He Abides Independent
And he abides independent, not clinging to anything in the world.
If you practise this systematically, some day your insight knowledge will become mature and the noble path will appear. The four noble paths will destroy different defilements until they all disappear. At that time, you can abide independent, not clinging to anything in the five aggregates world. Then The Buddha concluded the section on the thirty-two parts of the body as follows:
Bhikkhus, this is how a bhikkhu abides contemplating the body as a body.'
Four Noble Truths
In this section, the five clinging aggregates and the mindfulness that contemplates them are the noble truth of suffering (dukkha-sacca). Ignorance, craving, clinging, volitional formations and kamma are the noble truth of the origin of suffering (samudaya-sacca). Complete cessation of causes and effects is the mundane noble truth of cessation (nirodha-sacca). Nibbàna is the supramundane noble truth of cessation. The Noble Eightfold Path that brings about the complete cessation of materiality and mentality is the mundane Noble Eightfold Path. The Noble Eightfold Path that sees Nibbàna is the supramundane Noble Eightfold Path. Altogether there are Four Noble Truths. If you realize them thoroughly, you will escape from the round of rebirths. Thus the doorway to liberation should be understood.
After The Buddha has explained body-contemplation in the form of reflection on the repulsiveness of the thirty-two parts of the body, he then explains by way of reflection on the elements of materiality as follows:
E. The Reviewing on the Material Elements
'Again, bhikkhus, a bhikkhu reviews on this very body. However it may be placed or disposed, he reviews it in terms of the elements thus: ßIn this body there are the earth-element, the water-element, the fire-element, and the wind- element.ß
We should like to explain how to practise four-elements meditation. In our bodies there are four elements, the earth-element, water-element, fire-element, and wind-element. What are they? Hardness, roughness, heaviness, softness, smoothness and lightness are the earth element. Flowing and cohesion are the water element. Heat and coldness are the fire element. Supporting and pushing are the wind element. You may begin by discerning pushing or any other characteristic that you can discern easily. No matter which characteristic you begin with, you should ultimately discern all twelve characteristics. If you begin with pushing, it will be easy to discern it first in the breath. Then you should gradually discern it everywhere in the body. An easier way is to discern it after you have succeeded in practising on other meditation subject up to jhàna stage, especially the fourth jhàna. In every sitting, you should reestablish that jhàna concentration. Emerging from that jhàna, you should discern the four elements. It will be very easy and clear, because of concentration. Why? In Samàdhi Sutta of Sacca Sa§yutta The Buddha says: 'Bhikkhus, you should cultivate concentration. A bhikkhu with concentrated mind sees ultimate realities (paramatham dhamma) as they actually are.' Here ultimate realities are (1) consciousness (citta), (2) mental factors (cetasika) (3) materiality (råpa) and (4) their causes. (S-2-12, 3-363) Thus, emerging from the fourth jhàna you should discern pushing in your body; it will be very easy and clear to you. Having been able to discern pushing in the whole body, you should then discern hardness in the whole body, then roughness, heaviness, softness, lightness, and smoothness. You should discern them one by one, again and again.
Better still is if you can discern them in every posture. If you discern them only while sitting, your mindfulness will be weak. Consequently your concentration will not increase steadily and quickly, and it will take you a long time to improve.
Then you should continue to discern other characteristics, flowing, cohesion, heat, coldness, supporting and pushing. You should discern the twelve characteristics from head to feet again and again.
How to Balance the Four Elements
For some yogis there are many difficulties if the four elements are not balanced. That is why it is advisable to practise under the guidance of a skilled teacher. You should balance the characteristic in excess with its opposite quality by putting aside the former temporarily and emphasizing the latter. For example, if hardness in your body is very strong, you should not discern hardness temporarily then, but discern only softness. Thus, when necessary you should in the same way balance the other five pairs of characteristics: roughness and smoothness; heaviness and lightness; flowing and cohesion; heat and coldness; and supporting and pushing. For most cases, it is hardness, roughness and heaviness which are very strong. The yogis cannot bear them. At that time, they should put aside these three characteristics, and emphasize only softness, smoothness and lightness.
Hardness and softness are actually the same quality in different degrees. For example, when you touch cotton wool, you may feel that it is soft. But if you touch it carefully, you may feel that there is still a little hardness in it. So weak hardness is called softness and strong hardness is called hardness. In the same way, weak roughness is called smoothness and strong roughness is called roughness. The same principle holds true for the other four pairs of qualities. Thus, to discern only softness, smoothness and lightness is also enough for discerning the earth element.
Overlooking
If you practise in this way, the four elements will become balanced. When they are balanced, your concentration will improve. If you are able to discern the twelve characteristics from head to feet systematically and quickly, again and again, you can then practise to overlook the four elements in your body as a whole. While overlooking, you should not discern the head, body, arms, or feet. You should not move your attention from one place to another. You should discern only the four elements. If you are able to discern the twelve characteristics almost simultaneously, you can change to discern the four groups: on discerning hardness, roughness, heaviness, softness, smoothness and lightness, you should discern them as the earth element; on discerning flowing and cohesion, you should discern them as the water element; on discerning heat and coldness, you should discern them as the fire element; and on discerning supporting and pushing, you should discern them as the wind element. In this way, you should discern again and again many times: 'earth, water, fire, wind …'
When your concentration improves, you will not see your body, but only a mass of four elements. If you are able to concentrate on the four elements in that mass, when your concentration improves, you will see your body becoming white. If you concentrate on the four elements in that white body, when your concentration improves, it will become transparent. You must continue to concentrate on the four elements in that transparent mass. When your concentration improves further, that transparent mass will emit light.
The Slaughtered Cow
In the sutta The Buddha gives a simile as follows:
'Bhikkhus, suppose a skilled butcher or his apprentice has slaughtered a cow and sits at a crossroads with the cow cut up into pieces. In the same way, bhikkhus, a bhikkhu reviews this very body. However it may be placed or disposed, he reviews it in terms of the elements thus: ßIn this body there are the earth-element, the water-element, the fire-element, and the wind-element.ß'
Elaboration of the Meaning
The elaboration of the meaning together with the application of the simile in this connection is as follows:
The butcher does not get rid of the perception of cow while feeding the cow, driving it to the slaughterhouse, tying it up there, killing it, and even when seeing the carcass of the cow. Not until he cuts it up, and divides it into parts does the perception of cow disappear, and the perception of flesh come into being. To him there is not this thought: ßI am selling the cow. These people are taking away the cow.ß But rather he thinks: ßI am selling meat. These people are taking away meat.ß
To the bhikkhu, similarly, the perception of a being or a person does not disappear when he does not reflect in terms of the elements on the body as it is placed or disposed in whatever position. To him who reflects in terms of the elements, however, the perception of a being disappears, especially when he sees kalàpas and discerns the four elements in each kalàpa. At that time, he breaks down the compactness of beings, shape, etc. The mind gets established in terms of the elements. Therefore, the Exalted One declared: ßA bhikkhu reviews just this body according to how it is placed or disposed, in terms of the elements, thinking thus: 'In this body there are the earth-element, the water-element, the fire-element, and the wind-element.'
The yogi is comparable to the cow-butcher. The perception of a being is comparable to the perception of cow. The fourfold posture is comparable to the crossroads. And the reviewing in terms of the elements is comparable to the state of sitting with the meat cut up into pieces.
If you practise four-elements meditation systematically, you will see that the body becomes transparent. If you continue to discern the four elements in that transparent body, it will emit brilliant light. If you then discern the space in it, you will see many kalàpas. You should then discern the four elements in each kind of kalàpas.
The Four Elements in a Kalàpa
First, you should discern the twelve characteristics one by one in a kalàpa. For example, you should discern hardness in the body in general. Then you should discern hardness in a only kalàpa. You should train again and again alternately in this way. When you are able to discern hardness in a only kalàpa, you should discern two characteristics, hardness and roughness. First in general throughout the body then discern both hardness and roughness in a only kalàpa. You should train again and again alternately in this way. You should practise in this way, adding one characteristic at a time, until you are able to discern each of the twelve characteristics.
Now we need to explain some differences between the characteristics. The four elements can be explained from three points-of-view:
- (1) Characteristic (lakkhana)
(The element's main quality, such as the hardness of the earth-element, and the flowing of the water-element.) - (2) Function (rasa)
(The element's performance of a concrete task or achievement of a goal, such as the xxxx of the earth-element, and the pushing of the wind-element.) - (3) Manifestation (paccapaññhàna)
(The way the element presents itself within experience: for example, the cohesion of the water-element.)
One kalàpa cannot have two opposite characteristics. For example, if you see the hardness of the earth-element clearly in a kalàpa, you cannot also see the opposite characteristic of the earth-element (softness) there. In the same way, if softness is clear in a kalàpa, hardness will not be clear. The same holds true for the other two opposites: roughness and smoothness, and heaviness and lightness. Thus, in one kalàpa you can discern only three earth-element characteristics (hardness, roughness and heaviness or softness, smoothness and lightness).
The two characteristics of the water-element (flowing and cohesion) are not, however, opposites. Why? Because, in fact, the water-element has only one characteristic: we only said it has two, to make it easier to understand. But only flowing is the water-element's characteristic: cohesion is what we call its manifestation.
But the fire element has two characteristics, heat and cold, and only one can appear at a time in a single kalàpa. If heat is clear in a kalàpa, cold cannot be clear, and vice versa.
As for the wind element, supporting is its characteristic, and pushing is its function, which means you can discern both of them in a single kalàpa.
Thus, in a single kalàpa, you can discern at most only eight characteristics: for example, hardness, roughness, heaviness, flowing, cohesion, heat, supporting and pushing. You should discern eight characteristics, in other words, the four elements, in a kalàpa at a time.
Having succeeded in this, you should discern the kalàpas in the six doors, the eye, ear, nose, tongue, body and heart. kalàpas can be divided into two kinds, transparent and opaque. In both kinds of kalàpa in the six doors, you should discern the four elements as you did before.
Access Concentration
If you discern in this way, strong and powerful concentration will occur. According to the commentary, this concentration is called access concentration. But according to the subcommentary, this concentration is called momentary concentration. Why do they differ? The commentary explains using a metaphor. When you concentrate on the four elements in a kalàpa, strong and powerful concentration arises. The power of such concentration is equal nearly to the power of access concentration. That is why the commentary says such concentration is access concentration. Real access concentration, however, is very close to jhàna. It exists in the same cognitive-process as jhàna; with it, access to jhàna is certain. But no matter how hard you practise four-elements meditation, you cannot attain jhàna, so we cannot say the concentration of four-elements meditation is real access concentration. That is why the subcommentary says such concentration is momentary concentration.
When you can concentrate on the four elements in each kalàpa you discern, you have attained the highest stage of Samatha meditation of four-elements meditation. At the same time, this is also the beginning stage of Vipassanà. So four-elements meditation concerns both Samatha and Vipassanà.
After discerning the four elements in a kalàpa, you should discern derived materiality in that same kalàpa, such as colour, odour, flavour and nutritive essence. If you discern the four elements and derived materiality, we say that you see ultimate materiality. At that time, you have broken down compactness.
Three Kinds of Compactness
There are three kinds of compactness in materiality:
- (1) Compactness of continuity (santati ghana)
- (2) Compactness of group (samåha ghana)
- (3) Compactness of function (kicca ghana)
Usually when beginners discern the four elements in the whole body in general, gradually they will not see the body. They see only a compaction of the four elements. At that time, they still cannot break down the perception of compactness. As long as they do not see kalàpas, there is still the perception of beings, woman, man, father, mother, I, he and so forths. But if they practise further, they will see only kalàpas internally and externally, and the perception of beings will then disappear. Why? Because they have broken down the perception of continuity. They see only kalàpas. They do not see any beings.
However, kalàpas are not ultimate materiality. You must continue to analyse them to see ultimate materiality, such as the earth element, water element, fire element, wind element, colour, odour, flavour and nutritive essence. Only then does the compactness of group disappear.
You must, however, continue to break down the compactness of function. There are at least eight kinds of materiality in each kalàpa. Each of them has its own function. For example, the earth element has a different function from that of the water element. To break down the compactness of function, you must discern the characteristic, function, manifestation and proximate cause of each kind of materiality.
If you can remove the perception of these three kinds of compactness, we say that you see ultimate materiality. This kind of knowledge is necessary for Vipassanà yogis. Referring to it, The Buddha taught four-elements meditation. 'Bhikkhus, suppose a skilled butcher or his apprentice has slaughtered a cow and sits at a crossroads with the cow cut up into pieces. In the same way, bhikkhus, a bhikkhu reviews on this very body. However it may be placed or disposed, he reviews on it in terms of the elements thus: ßIn this body there are the earth-element, the water-element, the fire-element, and the wind-element.ß' At that time, he sees no beings, no persons, no men, no women, no father, no mother, etc. He sees only ultimate materiality. Having discerned ultimate materiality, how should he continue? The Buddha explains the next stage:
Internally and Externally
Thus 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.
In this stage, there are two kinds of body: (1) the body of materiality (råpa kàya), and (2) the body of mentality (nàma kàya). You should discern both of them. Why? Contemplating only ultimate materiality as impermanent, dukkha and non-self is not enough for you to realize Nibbàna. You must contemplate ultimate mentality also as impermanent, dukkha and non-self. After discerning materiality and mentality internally, you should discern them externally. Why? We should not contemplate all ultimate materiality and mentality as impermanent, dukkha and non-self. We cannot contemplate beings as impermanent, dukkha and non-self. So, to remove all attachment, wrong view and other defilements, you must contemplate ultimate materiality and mentality both internally and externally.
According to the stages of insight knowledge, this is the first stage, called the Knowledge of Analysing Mentality-Materiality (nàma-råpa-pariccheda-¤àõa). Then The Buddha explains the next stage:
Arising and Vanishing Phenomena
He abides contemplating arising phenomena in the body, or he abides contemplating vanishing phenomena in the body, or he abides contemplating both arising and vanishing phenomena in the body.
In this stage, The Buddha combines three kinds of insight knowledge:
Then you should cultivate the Knowledge of Arising and Passing-Away. To do this you should discern two kinds of arising and passing away: causal and momentary. Because of the arising of the five causes, the five clinging aggregates arise. Because of the complete cessation of the five causes without remainder, the five aggregates cease completely without remainder. This is causal arising and passing away. You should also discern that both the causes and the five clinging aggregates are impermanent, because as soon as they arise they pass away. This is momentary arising and passing away.
Some yogi asked: 'Why do both ultimate materiality and mentality pass away as soon as they arise?' In the Sahetuanicca Sutta, in the Sa§yutta Nikàya, The Buddha explains: 'Bhikkhus, materiality is impermanent. The causes and conditions that produce materiality are also impermanent. Bhikkhus, how can the materiality produced by impermanent causes and conditions be permanent.' (S-2-20) So causes and conditions are impermanent. Materiality also is impermanent.' For example, in past lives, you accumulated the five causes, ignorance, craving, clinging, volitional formations and kamma. Ignorance, craving and clinging are called conditions, and volitional formations and kamma are called causes. If you discern dependent origination, you will see them clearly and you will know that as soon as they arose they passed away. They were impermanent. Since they were impermanent, how can their effects be permanent? Their effects, materiality and mentality, also are impermanent. Why? Because the causes and conditions have no power to make the effects stable.
The duration of four of the five khandhas (mentality) is only one mind moment– this can be seen at the knowledge of arising and falling of formations (udayabbya¤àna) stage of investigating ultimate mentality and materiality. These four are feeling (vedàna), perception (sa¤¤a), formations (sankhàra) and consciousness (vi¤¤àna). At the same time it can be seen that materiality (råpa) the other khandha lasts for seventeen mind moments. The reason for this difference between the durations of mentality and materiality is a difference in inertia. Mentality changes very quickly– it has no inertia. Materiality changes more slowly. It has inertia owing to its stability.
Another example: Except rebirth-linking consciousness, every consciousness that arises dependent on the heart-base produces materiality, called consciousness-produced materiality. As soon as the mind arises it passes away, so it is impermanent. As soon as the consciousness-produced materiality arises, it passes away, so it is also impermanent. Why? The mind has no power to make its effect stable. If the cause is impermanent, how can its effect be permanent? So both of them are impermanent. This is their nature. You will see this clearly when you discern the mind and materiality. The Buddha teaches us to see this nature. Why? If you see the nature of impermanence, the perception of permanence and also those wrong perceptions such as 'This is my father, this is my mother, this is my son, and this is my daughter' will disappear.
When your Knowledge of Arising and Passing-Away becomes mature, you should continue on to the next stage. The Buddha taught thus:
The Next Stage
Or mindfulness that ßthere is a bodyß is established in him just to the extent necessary for knowledge and mindfulness.
In this stage the higher stages of insight knowledge from the Knowledge of Dissolution to the Knowledge of Equanimity Towards Formations (saïkhàrupekkhà¤àõa) are included. When these insight knowledges are mature, the yogi will realize Nibbàna with his path knowledge and fruition knowledge. The Buddha explains that stage as follows:
And he abides independent, not clinging to anything in the world.
His various levels of path knowledge destroy the defilements stage by stage. Because of this, all the attachment in his mind disappears. He abides independent, not clinging to anything in the five aggregates (world). Then The Buddha concludes this meditation subject as follows:
Bhikkhus, this is how a bhikkhu abides contemplating the body as a body.'
Therefore, if you want to practise four-elements meditation, you must practise systematically. This system is taught in the ``Mahàsatipaññhàna Sutta''by The Buddha. You should pay respect to His instruction and practise under a skilled teacher.
After The Buddha has explained body-contemplation in the form of the elements, he then explains it through the nine cemetery contemplations as follows:
F. The Nine Cemetery Contemplations
'Again, bhikkhus, as though a bhikkhu were to see a corpse thrown aside in a charnel ground, dead for one, two or three days. It is swollen, discoloured, and festering. He compares his own body with that, thinking: ßIndeed, this body is of the same nature. It will become like that and is not exempt from that fate.ß'
The corpse is described as ßswollenß because after death it has gradually become bloated like a pair of wind-filled bellows.
ßDiscolouredß means showing fully differing shades. Such is the corpse which is reddish in the protuberantly fleshy parts, and whitish in the purulent parts, while, in those parts which are predominantly blue it seems to be as though covered with a blue mantle. This is the descriptive statement of the ßdiscolouredß corpse.
This has been stated: By the existence of these three: life faculty, warmth produced by kamma and consciousness, this body can endure to stand, walk and do other things. By the separation of these three, however, this body is indeed a thing like that corpse, and is of the nature of corruption. It is going to become like that. It will become swollen, discoloured and festering, and cannot escape that fate.
This is the first kind of cemetery contemplation. According to Mahà Siva Thera's view, the cemetery contemplations are to be approached by way of contemplation on faults, dangers or evils. What is contemplation on the faults? It is one branch of contemplation on dukkha (dukkhànupassanà). To practise this, it is not necessary to choose the corpse of your same sex. According to the old commentary, however, you can discern the corpse as repulsive to attain the first jhàna. To do this, woman yogis must choose female corpses, and man yogis must choose male corpses.
How should you practise?
How should you practise? If you have not yet practised any other meditation subject and want to practise the cemetery contemplation first, you must go to the cemetery to see a corpse. But here we want to explain how to practise cemetery contemplation based on strong and powerful concentration acquired through practising other meditation subjects, such as ànàpànasati and four-elements meditation. We would, however, suggest those who have succeeded in four-elements meditation to meditate on the thirty-two parts of the body, and then practise a colour kasiõa meditation up to the fourth jhàna, because the light of the fourth jhàna is very brilliant and very helpful to you to practise other meditation subjects.
So, you should reenter the fourth jhàna of ànàpànasati or a colour kasiõa in the beginning of your sitting. When strong and powerful brilliant light occurs, you may discern one corpse that you saw before. Then you should concentrate on that corpse as 'repulsive, repulsive', but you should not discern the later changes of that corpse. For example, if you saw that corpse one year ago, you should not see its later changes up to the present, because it may have become a skeleton or ashes. You should see the same image as you saw one year ago and discern it as repulsive. The more swollen, discoloured, and festering the corpse was, the better. You should choose the most repulsive corpse that you have seen. When your concentration improves, you will be able to concentrate on the image of that corpse for a long time. Why can you succeed so quickly? Because your concentration is based on your previous fourth jhàna, which is a strong and powerful supporting cause for later concentration practice. That is why you can succeed within one sitting when you practise in this way. If you can concentrate deeply, strong and powerful absorption will appear.
If your absorption lasts for more than one hour, you can discern the five jhàna factors. First, you should discern your mind-door, bhavaïga. When the image of that corpse appears in your bhavaïga, you should discern the five jhàna factors one by one. If you succeed in doing so, you should discern the five jhàna factors simultaneously.
If you want to attain the first jhàna, it is not necessary to compare your own body with that corpse. But here, The Buddha instructs: 'He compares his own body with that, thinking: ßIndeed, this body is of the same nature. It will become like that and is not exempt from that fate.ß' Because of this instruction, Mahà Siva Thera explained that this is only contemplation on the faults. Why? For Samatha meditation, it is not necessary to compare the internal body with an external corpse. If you discern the external corpse as repulsive, you can attain the first jhàna. But, for insight knowledge, The Buddha taught to discern corpses internally and externally. This is one kind of Vipassanà meditation on repulsiveness, called avi¤¤àõaka-asubha. There is another kind of Vipassanà meditation on repulsiveness, called savi¤¤àõaka-asubha. We should like to explain both of them here.
Avi¤¤àõaka-asubha
Avi¤¤àõaka-asubha: impurity of the inanimate. First, you should discern the external corpse as repulsive up to the first jhàna or access concentration. Then you should infer regarding your own body: 'Some day I also shall die. After death my corpse will be like this one.' Then you should try to see your own corpse and then contemplate it as repulsive. You should discern internally and externally alternately, again and again. Then you can change to discern another person who is still alive, especially whom you have strong attachment to, such as your son, daughter, husband or wife. You should pay attention to the fact that that person also will die some day in the same way. Then you will see his or her corpse. You should also contemplate it as 'repulsive, repulsive'. You can extend your field of discernment in every direction. If you are satisfied, you should discern the four elements in those corpses to see kalàpas. You should analyse those kalàpas. They are produced by the fire element, so they are temperature-produced materiality. If in those corpses there are living worms, you may also see other kinds of materiality. Then you should discern the ultimate materiality as impermanent, dukkha and non-self. You should also discern them as impure (asubha), because they are always accompanied by bad colour, bad smell, etc. You should discern in this way internally and externally alternately, again and again.
The Savi¤¤àõaka-asubha
Now we should digress a little to explain the savi¤¤àõaka-asubha, impurity of the animate. There are roughly two kinds of savi¤¤àõaka-asubha: meditation on the thirty-two parts of the body and worm contemplation
(1) Meditation on the thirty-two parts of the body: Based on your light of wisdom, you should contemplate the thirty-two parts of the body internally. If you discern from head-hair to urine and from urine to head-hair clearly, you should then discern in the same way the thirty-two parts of a yogi in front of you. When discerning the thirty-two parts, you should discern them as repulsive. You should discern internally and externally alternately. You should discern those of people to whom you have strong attachment, such as your sons, daughters, father and mother. Then you should discern this repulsive nature of people and beings in every direction. Once you are satisfied you should discern the four elements in those thirty-two parts systematically to see kalàpas. Then you should analyse those kalàpas to see ultimate materiality. Then you should contemplate the ultimate materiality as impermanent, dukkha and non-self. You should also discern it as impure (asubha). Why? Because it is always accompanied by bad colour, bad smell, etc. This is one kind of savi¤¤àõaka-asubha.
(2) Worm contemplation: Our bodies are full of worms. If your light of wisdom is strong enough, you should discern with its assistance the worms inside your body. You will see clearly those worms. You should then discern them as repulsive. Why? Those worms live, defecate and urinate, reproduce, fall ill, and finally die in your body, so your body is their house, toilet, hospital, and cemetery. Therefore your body is full of repulsive objects. You should discern them as 'repulsive, repulsive' internally and externally, again and again. Once you are satisfied you should contemplate the four elements in those worms to see kalàpas. After seeing kalàpas you should analyse them to see ultimate materiality. Then you should contemplate the ultimate materiality as impermanent, dukkha (suffering), non-self and impure.
Samatha meditation can produce light of wisdom. With its assistance, if you practise these two kinds of repulsiveness meditation, you will understand that it is beneficial for both Samatha and Vipassanà meditation. Since it is so, is it wise to condemn the light of wisdom?
Now we shall again explain the cemetery contemplation. If you can concentrate on an external corpse as well as your own corpse, how should you continue? The Buddha instructs the next stage:
Both Internally and Externally
'Thus 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.
In this case, there are three kinds of body: (1) the repulsive body – corpse, (2) the body of materiality – ultimate materiality, and (3) the body of mentality – ultimate mentality.
We have explained how to discern the repulsive body, the corpse, when we explained avi¤¤àõaka- asubha, impurity of the inanimate.
When your cemetery meditation becomes powerful, that concentration will remove attachment. That is why The Buddha taught in the Meghiya Sutta: 'Bhikkhus, you should cultivate repulsiveness meditation to remove attachment.' (udàna-120) Having temporarily removed your attachment, you can change to practising Vipassanà. First, you must discern the four elements in your body and in the external corpse to see kalàpas. Then you should analyse those kalàpas to see ultimate materiality. You should also discern the ultimate materiality of inanimate things. Then you should discern ultimate mentality internally and externally. After discerning ultimate materiality and mentality, you should continue on to practise the next stage.
Both Arising and Vanishing Phenomena
He abides contemplating arising phenomena in the body, or he abides contemplating vanishing phenomena in the body, or he abides contemplating both arising and vanishing phenomena in the body.
We have explained many times about this stage. You contemplate two kinds of arising and passing away: causal and momentary. The Knowledge of Discerning Cause and Condition, the Knowledge of Comprehension and the Knowledge of Arising and Passing-Away are combined together in this stage. Then the next stage:
The Next Stage
Or mindfulness that ßthere is a bodyß is established in him just to the extent necessary for bare knowledge and mindfulness.
In this stage the higher stages of insight knowledge from the Knowledge of Dissolution to the Knowledge of Equanimity Towards Formations are included. When these insight knowledges are mature, the yogi will see Nibbàna with his path knowledge and fruition knowledge. The Buddha explains this as follows:
He Abides Independent
And he abides independent, not clinging to anything in the world. Bhikkhus, this is how a bhikkhu abides contemplating the body as a body.'
This is the first kind of cemetery contemplation. Then The Buddha taught the other eight kinds of cemetery contemplation. We should like to summarise them as follows:
The Other Eight Kinds of Cemetery Contemplation
(1) 'Again, bhikkhus, as though a bhikkhu were to see a corpse in a charnel ground, thrown aside, eaten by crows, hawks, vultures, herons, dogs, panthers, jackals or various kinds of worms,
(2) a corpse which has been reduced to a skeleton with (some) flesh and blood attached to it and held together by tendons,
(3) a corpse which has been reduced to a skeleton without any flesh but smeared with blood and held together by tendons,
(4) a corpse which has been reduced to a skeleton without any flesh or blood, held together by tendons,
(5) a corpse which has been reduced to disconnected bones scattered in all directions, here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a back-bone, here a rib-bone, there a breast-bone, here an arm-bone, there a shoulder-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull,
(6) a corpse that has been reduced to bleached bones of conch-like colour,
(7) bones piled up in a heap more than one year old,
(8) bones rotted away to powder. He compares his own body with that, thinking: ßIndeed, this body is of the same nature. It will become like that and is not exempt from that fate.ß'
In ancient time, according to Indian culture, after the death of a person, they threw his dead body in a cemetery, without burying it. So they had the opportunity to see different kinds of corpses. Nowadays, however, it is very difficult to see these kinds of corpses. Thus, how should you practise the cemetery contemplations? If you have practised the first kind of cemetery contemplation as we mentioned before, taking one corpse as object, you may then discern it again. After concentrating on it as repulsive up to the first jhàna, you should try to see its later changes slowly up to the present. In this way, you will see stage by stage up to skeleton or ashes stage. When it comes to the stage you want to contemplate, you should stop there and concentrate on that image of corpse as repulsive up to the first jhàna. Once you are satisfied, you should practise both internally and externally as we mentioned before.
How should you continue your meditation?
The Buddha instructs:
'Thus 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.'
In this case, you should discern internally and externally the following three kinds of body: (1) the repulsive body – corpse, (2) the body of materiality – ultimate materiality, and (3) the body of mentality – ultimate mentality.
'He abides contemplating arising phenomena in the body, or he abides contemplating vanishing phenomena in the body, or he abides contemplating both arising and vanishing phenomena in the body.'
In this stage, you should discern both causal and momentary arising and passing-away. Then the next stage:
'Or mindfulness that ßthere is a bodyß is established in him just to the extent necessary for bare knowledge and mindfulness. And he abides independent, not clinging to anything in the world. Bhikkhus, this is how a bhikkhu abides contemplating the body as a body.'
Here, The Buddha taught from the Knowledge of Dissolution up to the noble path and fruition.
In this section, mindfulness and the objects of mindfulness, the five clinging aggregates, are the Noble Truth of Suffering (dukkha-sacca). The five causes are the Noble Truth of the Origin of Suffering (samudaya-sacca). The non-occurrence of these two noble truths (meaning the cessation of Dukkha– the first noble truth and the cessation of the origin of Dukkha– the second noble truth) is the noble truth of cessation (nirodha-sacca). The path that realizes the noble truth of cessation is the noble truth of the path (magga-sacca). If one endeavours in this way by means of the Four Noble Truths, one will arrive at peace. This is for the bhikkhu who takes up the nine cemetery contemplations as the doorway to liberation.
The Fourteen Sections
Now, these are the fourteen portions which comprise contemplation of the body: (1) the section on in-and-out breath, (2) the section on the four postures, (3) the section on the four kinds of clear comprehension, (4) the section of reflection on repulsiveness (the thirty-two parts), (5) the section on the material elements, and (6-14) the sections on the nine cemetery contemplations. Only the sections on in&out breath and of reflection on repulsiveness can become meditation subjects leading to full absorption. As the cemetery contemplations are stated by way of consideration of faults, dangers or evils, all the remaining twelve are meditation subjects leading only to access concentration. This is according to the Mahà Siva Thera's view. According to the old commentary, however, by practising the nine cemetery contemplations one can also attain the first jhàna.
Here, we shall remind you again about one important fact. In contemplation of the body one does not discern only the body of materiality, but also that of mentality. It is true that when practising contemplation of the body one emphasizes materiality, but one should also discern mentality. For contemplating materiality alone is not enough for one to realize Nibbàna. One should contemplate ultimate mentality also as impermanent, dukkha and non-self. You can say that contemplation of the body emphasizes materiality, but you should not say that it is to discern only materiality.
You should also remember another fact. In the contemplation of the body section, The Buddha also teaches Samatha meditation, such as mindfulness of breathing, meditation on the thirty-two parts of the body, and the nine cemetery contemplations. So it contains both Samatha and Vipassanà. These fourteen kinds of contemplation of the body are also called kàyagatàsati.
After The Buddha has set forth the foundation of mindfulness of the body through fourteen methods, He continues to expound the ninefold method of contemplation of feelings as follows:
Contemplation of Feeling
'And, bhikkhus, how does a bhikkhu abide contemplating feelings as feelings?
Here, bhikkhus, when experiencing a pleasant feeling (sukkha vedana) a bhikkhu understands: ßI experience a pleasant feeling.ß When experiencing a painful feeling (dukkha vedana) he understands: ßI experience a painful feeling.ß When experiencing a neither-painful-nor-pleasant feeling (adukkha-masakha vedana) he understands: ßI experience a neither-painful-nor-pleasant feeling.ß'
There, when a bhikkhu experiences a bodily or mental pleasant feeling, he understands, 'I experience a pleasant feeling.' Certainly, when experiencing a pleasant feeling, even infants lying on their backs know that they experience pleasure in sucking the breast and on similar occasions. But the bhikkhu's knowledge is different. Knowledge of pleasure possessed by infants and other similar kinds of knowledge of pleasure does not cast out the belief in a being. It does not root out the perception of a being, nor is it a meditation subject, nor is it the cultivation of the foundation of mindfulness. Why? Because they do not know ultimate materiality and mentality; they do not know their causes; they do not know the impermanent, dukkha and non-self natures of ultimate materiality and mentality. So they wrongly believe that 'this is father, this is mother, this is I, this is he, this is my son, this is my daughter and so forth.'
The bhikkhu's knowledge, however, is different. It casts out the belief in a being and uproots the perception of a being. Why? He can see ultimate materiality and mentality and their causes. He can see the impermanent, dukkha and non-self natures of these formations. He sees only materiality and mentality, no father, no mother, no son, no daughter,. So his knowledge casts out the belief in a being and uproots the perception of a being. It is a meditation subject and is the cultivation of the foundation of mindfulness.
Three Questions
For clear understanding, the commentary explains by answering three questions. (1) Who feels? No being or person. (2) Whose is the feeling? Not of a being or person. (3) Owing to what is there the feeling? Feeling can arise with certain things — forms, sounds, odours tastes, textures and concepts — as objects. Therefore, that bhikkhu understands that there is a mere experiencing of feeling after objectifying a particular pleasant, painful or neutral physical basis. There is no ego that experiences because there is no doer or agent besides a bare process of phenomena. The word 'bare' indicates that the process is impersonal. The words of the Sutta, 'I experience', form a conventional expression for that process of impersonal feeling. It should be understood that the bhikkhu understands that taking a property or basis as object he experiences a feeling.
An Bhikkhu of Cittala Hill
It is said that an Bhikkhu of Cittala Hill (Cittalapabbata) was sick. He turned over from side to side, again and again, and groaned with great pain. A young bhikkhu said to him: 'Venerable Sir, which part of your body is painful?' The Bhikkhu replied: 'Indeed, there is not a specially painful place. As a result of taking certain things, such as colours and sounds, for an object there is the experiencing of painful feeling.'
These are very important words. The Bhikkhu said: 'Indeed, there is not a specially painful place.' If you want to practise contemplation of feeling (vedanànupassanà), but you think that your back is painful, your head is painful, etc, your practice is not contemplation of feeling. Why did the Bhikkhu reply in this way? Because he saw ultimate materiality and mentality and their causes. He saw their impermanent, dukkha and non-self natures.
While you are meditating, if, for example, there is a strong painful feeling in your shoulder, and if you want to practise contemplation of feeling, how should you practise? You should discern the four elements in your body, especially in your shoulder. You will see only kalàpas. If you analyse those kalàpas, you will see forty-four kinds of materiality. Among these forty-four, you should especially discern the body transparent-element (kàya pasàda), the body-base, in body-decad kalàpas (kàya-dasaka-kalàpa). Near those kalàpas there may be some strong earth-element, fire-element or wind-element, for example, strong hardness, heat and pushing. These three elements are tangible objects. They can impinge on your body transparent-elements. When they impinge on them again and again, there appears painful feeling together with its associated mental formations in cognitive-processes. You may say that you experience painful feeling then. But body transparent-elements and tangible objects are impermanent. Painful feeling also is impermanent. As soon as they arise they pass away. At that time, you will not see your shoulder, but only ultimate materiality and mentality. Taking a tangible object, painful feeling appears. You will understand this clearly. You will not see the painful place then. If you still see it, you are not practising contemplation of feeling. Please listen to the Bhikkhu's reply again: 'Indeed, there is not a specially painful place. As a result of taking certain things, such as colours and sounds, for an object there is the experiencing of painful feeling.'
Cittalapabbata is a famous monastery in Sri Lanka. It is located in a large forest. The Bhikkhu was a Mahàthera, a bhikkhu who had passed twenty or more vassas. He would attain Arahantship with the four kinds of analytical knowledge. So, he had practised Vipassanà up to the Knowledge of Equanimity Towards Formations (saïkhàrupekkhà¤àõa) in previous Buddhas' dispensations. In that life also, he had been practising Samatha and Vipassanà at Cittalapabbata monastery for more than twenty years. He had discerned ultimate materiality and mentality together with their causes as impermanent, dukkha and non-self. That was why he was able to not see any painful place, but only ultimate materiality and mentality. If you also want to practise contemplation of feeling, you should emulate this example.
Once, in that monastery, there were more than twenty thousand Arahant bhikkhus practising Samatha and Vipassanà. The young bhikkhu who asked the question was the Bhikkhu's attendant. The young bhikkhu said: 'Venerable Sir, from the time one knows that, isn't endurance appropriate?' The Bhikkhu said: 'I am enduring, friend.' The young bhikkhu said: 'Endurance is excellent, Venerable Sir.' The Bhikkhu endured. Thereafter, the wind-element caused injury right up to the heart. His intestines protruded out and lay in a heap on the bed. The Bhikkhu pointed that out to the young bhikkhu and said: 'Friend, is enduring so far appropriate?' The young bhikkhu remained silent. The Bhikkhu applied concentration with energy, attained Arahantship with four kinds of analytical knowledge and passed away into the final peace of Nibbàna.
At first, when severe painful feeling was occurring, the Bhikkhu had to endure it with strong effort. When his intestines protruded out and lay in a heap on the bed, painful feeling decreased. At that time, he was able to balance his concentration and energy, applied them and contemplated formations as impermanent, dukkha and non-self. To discern any kind of formations is enough for him to realize Nibbàna then, because he had been practising Vipassanà up to saïkhàrupekkhà¤àõa stage many times in previous Buddhas' dispensations. This is one reason. In that life, for more than twenty years, he had been studying Samatha and Vipassanà meditation. He had been studying ultimate materiality and mentality together with their causes as anicca, dukkha and anatta up to Knowledge of Equanimity Towards Formations many times. This is another reason. So he attained Arahantship with four kinds of analytical knowledge and passed away into the final peace of Nibbàna.
Just as when experiencing a pleasant feeling, it is 'when experiencing a painful feeling he understands: 'I experience a painful feeling.' And when experiencing a neither-painful-nor-pleasant feeling he understands: 'I experience a neither-painful-nor-pleasant feeling.''
So far only three kinds of feeling are specified. Then The Buddha teaches another six kinds of feeling:
Six Kinds of Feeling
When experiencing a pleasant feeling associated with sensual desire (sàmisa-sukkha vedanà), he understands: ßI experience a pleasant feeling associated with sensual desire.ß When experiencing a pleasant feeling not associated with sensual desire (niràmisa-sukkha vedanà), he understands: ßI experience a pleasant feeling not associated with sensual desire.ß When experiencing a painful feeling associated with sensual desire (sàmisa-dukkha vedanà), he understands: ßI experience a painful feeling associated with sensual desire.ß When experiencing a painful feeling not associated with sensual desire (niràmisa-dukkha vedanà), he understands: ßI experience a painful feeling not associated with sensual desire.ß When experiencing a neither-painful-nor-pleasant feeling associated with sensual desire (sàmisa- adukkha-masakha vedanà), he understands: ßI experience a neither-painful-nor- pleasant feeling associated with sensual desire.ß When experiencing a neither-painful-nor-pleasant feeling not associated with sensual desire (niràmisa- adukkha-masakha vedanà), he understands: ßI experience a neither-painful-nor-pleasant feeling not associated with sensual desire.ß'
Feelings Associated with Sensual Desire
There are three kinds of feeling associated with sensual desire: pleasant, painful, neither-painful-nor-pleasant feeling associated with sensual desire.
Pleasant feeling associated with sensual desire refers to the six joyful feelings connected with the six sense-doors, and dependent on that which is tainted by defilements. Painful feeling associated with sensual desire refers to the six feelings of dislike connected with the six sense-doors, and dependent on that which is tainted by defilements. Neither-painful-nor-pleasant feeling associated with sensual desire refers to the six neutral feelings connected with the six sense-doors, and dependent on that which is tainted by defilements.
For example, if you have strong attachment to some colour, sometimes you may have pleasant feeling. You may be very happy to see the colours of your son, your daughter, or your US dollars. This is pleasant feeling associated with sensual desire. Sometimes, depending on that colour, you may have a painful feeling. For example, your dollars get lost; your son or daughter passes away. This is painful feeling associated with sensual desire. Sometimes, depending on that colour, a neutral feeling appears. This is a neither-painful-nor-pleasant feeling associated with sensual desire.
Feelings Dissociated from Sensual Desire
There are also three kinds of feeling not associated with sensual desire: pleasant, painful, neither-painful-nor-pleasant non-sensual feeling.
Pleasant feeling not associated with sensual desire refers to the six joyful feelings connected with the six sense-doors, and not dependent on sense-desire. Painful feeling not associated with sensual desire refers to the six feelings of dislike connected with the six sense-doors, and not dependent on sense-desire. Neither-painful-nor-pleasant feeling not associated with sensual desire refers to the six neutral feelings connected with six sense-doors, and not dependent on sense-desire.
Nekkhammasitavedanà
Feeling not associated with sensual desire is called nekkhammasitavedanà in Pàëi. What is nekkhamma, renunciation? According to the Pàëi text, there are five kinds of nekkhamma: going forth, the first jhàna, Nibbàna, insight knowledge and all wholesome dhammas.
(1) Going forth (pabbajjà): This refers especially to the bhikkhu or bhikkhuni's life, because by going forth bhikkhus and bhikkhunis escape from the householder's life.
Depending on the bhikkhu or bhikkhuni's life, there may be pleasant, painful or neither-painful-nor-pleasant feeling. How? If you reflect on your morality, sometimes you may see that it is pure. At that time, you feel happy. That is a pleasant feeling not associated with sensual desire. Sometimes you may see some fault in your morality. At that time, you may be unhappy. That is a painful feeling not associated with sensual desire. Sometimes, when you are reflecting on your morality, there may be neither pleasant nor painful feeling. That is a neither-painful-nor-pleasant feeling not associated with sensual desire. So there are three kinds of feeling dependent on going forth.
Again, while reflecting your bhikkhu or bhikkhuni's life, you may feel happy, because you are satisfied with such kind of life. This is a pleasant feeling not associated with sensual desire. But sometimes there may be many problems in your life and you may want to disrobe. This is a painful feeling not associated with sensual desire. Sometimes when you reflect on such a life, you have a neutral feeling. This is a neither-painful-nor-pleasant feeling not associated with sensual desire. So there are three kinds of feeling depending on bhikkhu or bhikkhuni's life.
(2) The first jhàna (pañhama-jhàna): This is called renunciation because it can help one escape from the sensual plane. It is the fundamental cause to reach a Brahma world.
Depending on the first jhàna, there may be a pleasant feeling. For example, when you enter the first jhàna, pleasant feeling appears. This is a pleasant feeling not associated with sensual desire. But depending on the first jhàna you may also have painful feeling. How? When you cannot enter the first jhàna as you wish, or when you have great difficulty in entering the first jhàna, you may feel unhappy. This is a painful feeling not associated with sensual desire. Sometimes when you are trying to enter the first jhàna again and again, you may have no special feeling. This is a neither-painful-nor-pleasant feeling not associated with sensual desire.
The other seven attainments from the second jhàna to the base of neither-perception-nor-non-perception jhàna are also called renunciation, but they are included in the fifth group, all wholesome dhammas.
If a jhàna yogi maintains his jhàna up to his death moment, his jhàna will be the fundamental cause for him to be reborn in the fine material or immaterial plane. At that time, he will escape from the sensual plane. That is why all eight attainments are called renunciation.
(3) Nibbàna: This is the fundamental cause for one to escape from the round of rebirths, so it is called renunciation.
You should distinguish seeing Nibbàna from attainment of Nibbàna. If you see Nibbàna, we say that you are penetrating it with wisdom. Attainment means you reach Nibbàna after Parinibbàna.
Here, we should like to explain a problem. A lady asked me a question: 'Why I do not see any difference between a noble person and a worldling?' We think she does not really understand what defines a noble person. There are four pairs of noble persons: one for each of the four paths and fruitions. All of them see Nibbàna. When a person sees Nibbàna with the stream-entry path (sotàpattimagga) and the stream-entry fruition (sotàpattiphala), his path destroys wrong view of personality (sakkàyadiññhi), wrong belief in rites and rituals (silabbataparamasa) and doubt (vicikicchà) about The Buddha, Dhamma, Saïgha and dependent origination. The stream-entry path cannot destroy sensual desire, hatred and delusion, so a stream-enterer still has many defilements. That is why he or she may get married, enjoy sensual pleasures and get angry. But we cannot say that there is no difference between a stream-enterer and a worldling, because a stream-enterer has already destroyed some defilements. In The Buddha's time, there were about fifty million noble laypeople in Sàvatthã. Some were stream-enterers, some were once-returners, and some were non-returners. They stayed in their houses and, except the non-returners, enjoyed sensual pleasure. You should not, just because they also enjoyed sensual pleasures as worldlings do, think that there is no difference between noble people and worldlings.
The once-returning path (sakadàgàmãmagga) weakens craving and anger, but cannot destroy them completely. The non-returning path (anàgàmimagga) destroys sensual pleasure and anger completely. The Arahant path (arahattamagga) destroys all the remaining fetters. So if you try to see the differences between a non-returner or Arahant and a worldling, you may find some. A non-returner or Arahant has no sensual desire. He never gets angry. He never accepts nor asks another to accept for him any money, credit cards, cheques, diamonds, ruby, gold, silver, or any material wealth.
However, it is still quite difficult to distinguish who is a noble person and who is not. In times gone by, an Arahant bhikkhu lived together with an old bhikkhu who was ordained in old age. One day that old bhikkhu asked the Arahant a question: 'Bhante, what does an Ariyan (a noble one) look like?' The Arahant bhikkhu answered: 'Friend, suppose there was a person who ordained in old age. Even if he stayed together with an Ariyan, he would not know that his companion was an Ariyan. So it is very difficult to know who is an Ariyan.' Even though he received such an obvious hint, the old bhikkhu still did not know that his senior was an Arahant. And it is even more difficult to know who is a stream-enterer, once-returner or non-returner.
Before attaining final Parinibbàna, an Arahant still has the five aggregates and has not yet escaped from bodily suffering completely. Because of this, ten months before His final Parinibbàna, our Buddha suffered from very severe pain in His back. After Parinibbàna, an Arahant will attain Nibbàna. At that time, all dukkha ceases completely without remainder. The origin of suffering has already ceased completely beforehand, that is, when he attained Arahantship. So Nibbàna is called renunciation.
(4) Insight knowledge (Vipassanà¤àõa): This is called renunciation because it abandons defilements temporarily.
(5) All wholesome dhammas: They are called renunciation because they are the fundamental causes to escape from all unwholesome dhammas or defilements.
Taking any of the five kinds of renunciation as object, three kinds of feeling may occur. These feelings are called nekkhammasitavedanà, feelings not associated with sensual desire. A yogi must try to realize them.
Altogether there are nine kinds of feeling. You should have distinguished between them when you discerned feelings. Of the nine, you should not cultivate the three kinds of sensual feeling. You should cultivate instead the three kinds of feeling dissociated from sensual desire. We shall explain.
As you practise Samatha and Vipassanà meditation, your concentration and insight knowledge improves, and you may feel pleasure: pleasant feeling. This kind of pleasant feeling you should cultivate again and again, because it is a supporting cause for the realization of Nibbàna. You should also cultivate the neither-painful-nor-pleasant feeling dissociated from sensual desire, especially the one that arises from meditation. Then there is the third kind, painful feeling dissociated from sensual desire. It is an unwholesome feeling. Nevertheless, it is, in a way, not bad to have this kind of feeling. Why? There is a story about this kind of feeling. In one of our previous talks, we told the story of Mahà Siva Thera, as it is recorded in the commentary. To explain today's point, we should like to tell his story again.
The Mahà Siva Thera
The Mahà Siva Thera was the teacher of eighteen sects. He could recite all three Piñakas and their commentaries. He taught both learning and meditation, and because he taught the Dhamma according to Buddha's instruction, sixty thousand of his disciples became Arahants.
One day, one of his Arahant disciples came to see him and urged him to meditate. Because of this, Mahà Siva Thera got a sense of spiritual urgency (sa§vega). He thought: `If I meditate, I can attain Arahantship within a few days.' So without telling any of his disciples, he went to a forest monastery to meditate, with the intention to attain Arahantship before the rainy season retreat started.
When the rainy season retreat started, he had not yet attained Arahantship. So with the intention to attain Arahantship before the end of rainy season retreat, he practised hard for three months. But he did not attain Arahantship. Because of this, on the full moon day at the end of the rainy season retreat, he cried very much. Crying is a painful feeling.
Then, with the intention to attain Arahantship before the end of the next rainy season, he continued to practise Samatha and Vipassanà. But at the end of that rainy season too, had still not attained Arahantship. And he cried again. He cried every year for thirty years.
On the full moon day at the end of the thirtieth rainy season retreat, he cried again. At that time, a deva living in a tree near his meditation path cried, too. The bhikkhu asked: `Who is that crying there?' `It is I, the deva who lives in this tree.' `Why are you crying?' `Oh, I think if I cry, I shall be able to attain the noble path and fruition,' said the deva. Then the bhikkhu got a sense of spiritual urgency. He told himself: `Mahà Siva, even the deva makes fun of you. You should practise Samatha and Vipassanà hard. You should not cry.' Then he practised Samatha and Vipassanà hard that night. At the end of the last watch, he became an Arahant.
In this story, while the Bhikkhu was crying, there was a painful feeling. This painful feeling arose dependent on his Samatha and Vipassanà meditation. Because the power of his Samatha and Vipassanà meditation was not strong enough for him to attain Arahantship, he cried at the end of every rainy season retreat for thirty years. Every time he cried, an unwholesome painful feeling occurred in him. Although it was unwholesome it was a strong supporting cause for Samatha and Vipassanà meditation. Depending on that painful feeling, he meditated hard. His meditation became strong and powerful. When his five controlling faculties were mature and balanced, he attained the four noble paths and their fruitions one after another. Therefore, it is not at all bad to have this kind of painful feeling.
While you are meditating, for example, mindfulness of breathing, and succeed in attaining any of the first three jhàna, pleasant feeling will appear. This pleasant feeling is a kind of nekkhammasitavedanà, pleasant feeling not associated with sensual desire. You should cultivate it, because it is a strong and powerful supporting cause for meditation. Again, while you are practising Vipassanà, especially at the stage of the Knowledge of Arising and Passing-Away (udayabbaya¤àõa), intense pleasant feeling may arise. That pleasant feeling, too, is a pleasant feeling not associated with sensual desire. You should also cultivate it.
When you attain the fourth jhàna or any of the four formless jhànas, a neither-painful-nor-pleasant non-sensual feeling will occur. You should cultivate this feeling, because it is a strong supporting cause for other Samatha meditation and for Vipassanà meditation.
When you reach the knowledge of equanimity towards formations in Vipassanà meditation, a neither-painful-nor-pleasant feeling not associated with sensual desire will appear. You should also cultivate this feeling, because the knowledge of equanimity towards formations is the proximate cause to attain the noble path and fruition.
While practising contemplation of feeling, you should discern all kinds of feeling, whether they are associated with sensual desire or not, because all the nine kinds of feeling are the objects of insight knowledge.
How should you practise?
How should you practise? We shall explain the practical method. The Exalted One expounded the non-material meditation subject by way of feeling after the material meditation subject. Now please notice the sequence of the `Mahàsatipaññhàna Sutta': The Buddha first teaches contemplation of the body and mentions mainly discerning materiality. After this The Buddha teaches to discern mentality. Why? Because if you proceed to discern mentality without discerning materiality first, it is very difficult. For the Samathayànika person, the yogi who has jhàna as a vehicle, to discern jhàna dhammas without discerning materiality is not difficult. But while they are discerning mentality of the sensual plane, such as the six-door cognitive-processes, without first discerning materiality, it is not possible to discern them clearly. So if you want to practise contemplation of feeling, you should practise contemplation of the body first. You should discern ultimate materiality.
Meditation subjects are of two kinds: the meditation subject of materiality and the meditation subject of mentality, the non-material. These two kinds of meditation subjects are also spoken of as the discernments of materiality and mentality.
While the Exalted One is expounding a material meditation subject, he explained four-elements meditation in two ways: in brief and in detail. The brief way is mentioned in the `Mahàsatipaññhàna Sutta'. The detailed way is mentioned in the Mahàhatthipadopama Sutta, (M-1-242-249) Dhàtuvibhaïga Sutta, (M-3-281-290) Mahàràhulovàda Sutta (M-2-83-89) and Abhidhamma Vibhaïga. (Abhi-2-84-86) And both of them are pointed out fully in The Visuddhi Magga. You can practise the discernment of the four elements in a brief way or a detailed way. If you practise according to The Buddha's instruction, you will see ultimate materiality. If not, it is very difficult to see kalàpas and ultimate materiality.
While expounding a mental meditation subject, however, the Exalted One generally expounds it by the contemplation of feeling.
Three Ways to Practise the Non-material Meditation Subject
There are three ways to practise the non-material meditation subject: (1) by way of contact (phasa), (2) by way of feeling (vedanà) and (3) by way of mind (vi¤¤aõa). How? To some yogi, when he practises the material meditation subject, the contact that arises with the contacting of the material object becomes clear. To another, the feeling that arises with the experiencing of the material object becomes clear. To yet another, the consciousness that arises with the cognizing of the material object becomes clear.
After discerning materiality, if you want to discern mentality, how should you practise? First, you should discern the doors. What are the doors? There are six doors, the eye-door, ear-door, nose-door, tongue-door, body-door and mind-door. If you try to discern mentality without discerning the six doors, you will not see mentality clearly. How should you practise to see these six? You must practise four-elements meditation in the brief or detailed way to see kalàpas. And when you analyse them you will be able to discern the six doors. Then if you want to discern, for example, the first jhàna dhammas of mindfulness of breathing, you should enter that jhàna. Emerging from it, you should discern bhavaïga, the mind-door. When the ànàpàna pañibhàga nimitta appears in bhavaïga, you can discern the five jhàna factors first, because when you were practising Samatha meditation you had already discerned them. In this case, however, you should discern them occurring successively many times. After discerning them, you should discern the remaining mental formations. Altogether there are thirty-four mental formations in the first jhàna.
When contact becomes clear, not only contact arises but also feeling (vedanà), perception (sa¤¤a), volition (cetanà) and consciousness (vi¤¤àõa). When feeling becomes clear, not only feeling arises but also contact, perception, volition and consciousness. When consciousness becomes clear, not only consciousness arises but also contact, feeling, perception and volition.
So while you are discerning mentality, if contact becomes clear to your insight knowledge, you should not discern contact alone but should also discern its associated mental formations, such as feeling, perception, volition and consciousness. In the same way, while you are discerning mentality if feeling becomes clear to your insight knowledge, you should not discern feeling alone, but should discern also its associated mental formations, such as contact, perception, volition and consciousness. In the same way, while you are discerning mentality, if consciousness becomes clear to your insight knowledge, you should not discern consciousness alone, but should also discern its associated mental formations.
Phassapaàcamaka
The commentary, (M-A-1-280-281) however, mentions only phassapaàcamaka dhamma. What is phassapaàcamaka? It is the group of five dhammas beginning with contact (phassa). They are contact (phassa), feeling (vedanà), perception (sa¤¤à), volition (cetanà) and consciousness (vi¤¤àõa). (M-ti-1-370) The subcommentary, however, explains in detail about phassapaàcamaka: among these five, feeling is the aggregate of feeling; perception is the aggregate of perception; contact and volition are the aggregate of formations; and consciousness is the aggregate of consciousness. So there are the four mental aggregates. Before discerning mentality, the yogi must have discerned ultimate materiality. Ultimate materiality is the aggregate of materiality. Altogether there are five clinging aggregates. Among these five clinging aggregates, in the formations aggregate, there are fifty mental formations. Among these, contact and volition are predominant. When predominant factors are mentioned, the remaining associated mental formations of this group are also included. Why? When The Buddha was expounding the aggregate of formations in the Vibhaïga, (Abhi-2-37) he emphasized only volition.
After discerning phassapaàcamaka the bhikkhu reflects thus: 'Dependent on what does this group of five dhammas arise?' He understands as follows: 'Dependent on the base (vatthu) this group of five dhammas arise.'
What is the base?
What is the base? The base is the produced body (karaja kàya). The commentary (M-A-1-281) quotes a passage from the Sàma¤¤aphala Sutta and Mahàsakuludàyã Sutta: 'This consciousness of mine is depending on a base, is bound up with a base.' (D-1-72, M-2-209) What is the produced body? The produced body, in its actual nature, consists of the four great primary elements and the material phenomena derived from them. These material phenomena are called derived materiality. Altogether there are twenty-eight kinds of materiality. This is the Suttanta method. According to this method, all primary materiality and derived materiality are called the base, or the produced body. Why? Because it is for practical knowledge. The Abhidhamma method, on the other hand, explains the exact meaning. According to the Abhidhamma, eye consciousness arises dependent on only the eye-door, the eye transparent-element (cakkhupasàda). Ear consciousness arises dependent on the ear-door, nose consciousness arises dependent on the nose-door, tongue consciousness arises dependent on the tongue-door, and body consciousness arises dependent on the body-door. Mind consciousness element (manovi¤¤àõadhàtu) and mind element (manodhàtu) arise dependent on the heart-base. So the respective consciousness arises dependent only on its respective base. However, to discern the eye transparent-element, the eye-door, for practical knowledge, you must discern its concomitant materiality also, because it cannot arise alone; it arises as a kalàpa. If you analyse this kalàpa, you can discern clearly the eye transparent-element. You should understand the remaining doors in the same way.
In an eye-decad kalàpa (cakkhu-dasaka-kalàpa), there are ten kinds of materiality. The earth-element, water-element, fire-element, and wind-element are the primary elements. Colour, odour, flavour, nutritive essence, life faculty and eye transparent-element are derived materiality. According to the Suttanta method, all of the ten are called the base. According to the Abhidhamma method, only the eye transparent-element is the eye-base, because it is the only base for eye consciousness. You should understand the remaining doors and consciousnesses in the same way.
In your eyeball, there are not only eye-decad kalàpas. There are also other kinds of kalàpa, such as, body-decad kalàpa, sex-decad kalàpa. Altogether there are fifty-four kinds of materiality in the eye. If you include life-nonad kalàpas, there are sixty-three kinds of materiality. You should discern all these kinds of materiality. You should understand all the doors in the same way. The six kinds of cognitive-process are mentality. The materiality in the six doors is the material aggregate. So there are only materiality and mentality. Here, the bhikkhu sees mentality and materiality. He thinks: 'Materiality is the material aggregate. Mentality is the four mental aggregates.' There are altogether five aggregates. There is neither a fivefold aggregation separate from the materiality and mentality, nor materiality and mentality separate from the fivefold aggregation. The bhikkhu who tries to find out what the cause of the five clinging aggregates is sees that they are owing to ignorance, craving, clinging, volitional formations and kamma. From then on the bhikkhu lives with thorough knowledge thinking that the fivefold aggregation is only something conditioned and included in what is produced from conditioning. It is a heap of bare formations, indeed, of bare processes. He discerns materiality and mentality together with their causes and conditions as impermanent, dukkha and non-self.
After getting suitable weather, a spiritual teacher, agreeable food, and suitable teachings, the bhikkhu desiring realization reaches the peak of insight and attains Arahantship. For the three personality kinds, by way of contact, feeling, and consciousness, the meditation subject up to Arahantship is expounded in this way. (M-A-1-280-281)
The Four Suitable Factors
Suitable weather is very important for meditation. If it is too hot or too cold, it is not easy for you to keep your concentration well. A suitable spiritual teacher is also very important. If the teacher is misguided, the disciples will also be misguided; if the teacher shows the true path, the disciples will follow the true path. Agreeable food is also important for meditation. Suitable teaching means sometimes you should listen to the Dhamma on the Four Noble Truths. This is also very important. Having acquired these four suitable things, if you practise hard to discern formations as impermanent, dukkha and non-self, when your insight knowledge becomes mature, you may attain the noble paths and fruitions.
The Four Anupassanà
To discern ultimate materiality, there are two ways, four-elements meditation in the brief way and in the detailed way. To discern ultimate mentality, there are three ways, by way of contact, by way of feeling, and by way of consciousness.
If you discern ultimate mentality by way of feeling, you should not discern feeling alone, but should also discern its associated mental formations. This is contemplation of feeling (vedanànupassanà). If you discern consciousness first, you should not discern consciousness alone, but should also discern its associated mental formations. This is contemplation of mind (cittànupassanà). If you discern contact first, you should not discern contact alone, but should also discern its associated mental formations. This is contemplation of dhamma (dhammànupassanà). Including contemplation of the body (kàyànupassanà), which you should practise first, there are altogether four kinds of contemplation.
The Clearest Approach
Here, however, when the Exalted One speaks of the mental meditation subject, He speaks about feeling. When explaining contact or consciousness the meditation subject does not become clear for some yogis. It seems dark. But with feeling it becomes clear. Why? Because of the clarityof the arising of feeling. Indeed the arising of pleasant or painful feeling is clear. When the pleasant feeling arises spreading over the whole body, it makes one exclaim: 'O, what happiness!' It is like eating fresh clarified butter cooled in very cold water a hundred times after being melted again and again a hundred times. It is like being massaged with soothing oil worth a hundred pieces. And it is like being cooled from a burning fever with a thousand pots of cold water.
When painful feeling arises spreading over the whole body, it makes one wail with the words: 'Oh, what pain!' It is like a heated ploughshare put on one's body. It is like being sprinkled with molten copper. And it is like hurling bundles of wood firebrands into dried grass and trees in the forest.
Thus the arising of pleasant or painful feeling becomes clear, but the arising of the neither-painful-nor-pleasant feeling is dark and unclear.
The neither-painful-nor-pleasant feeling becomes clear to one who grasps it methodically. He thinks: 'The neutral, neither-painful-nor- pleasant feeling occurs at the disappearance of pleasure or pain, by way of contrast to the pleasant or the unpleasant.
To what is it comparable? To a deer hunter following the hoof marks of a deer that is fleeing and has gone up a flat rock midway. The hunter sees the hoof marks on both sides of the rock, without seeing any trace in the middle. He understands by inference: 'Here the animal went up, and here it went down. In the middle, on the flat rock, it went through this part.
Like the hoof marks at the place of going up, the arising of pleasant feeling becomes clear. Like the hoof marks at the place of descent, the arising of painful feeling becomes clear. Like the grasping through inference of the part traversed over the rock by the deer is comprehending the neither-painful-nor-pleasant feeling methodically. He thinks: 'The neutral, neither-painful- nor-pleasant feeling occurs at the disappearance of pleasure and pain, by way of contrast to the pleasant and the unpleasant.'
In this manner, the Exalted One expounded at first the material meditation subject, and later pointed out the mental meditation subject by way of feeling. He took it out from the fivefold aggregation. The Exalted One followed this procedure in very many suttas.
Another Way to Understand the Words
There is another way to understand the words, 'I experience a pleasant feeling.' By the absence of painful feeling at the moment of pleasant feeling, he understands: 'I am experiencing a pleasant feeling.' By the knowledge of experiencing pleasant feeling owing to the current absence of painful feeling and owing to the absence of this pleasant feeling before the present time, feeling is impermanent. It is called a not lasting and changeful thing. When he understands the pleasant feeling thus, he comprehends pleasant feeling clearly.
The commentary quotes a passage from the`Dãghanakha Sutta', the seventy-fourth sutta of the Majjhima Nikàya. Why is this sutta called the `Dãghanakha Sutta'? Because The Buddha taught it to the wanderer Dãghanakha, a nephew of the Venerable Sàriputta. Why was he called Dãghanakha? Maybe because he had a long finger-nail. But his family name was Aggivessana. In the `Dãghanakha Sutta', The Buddha first gives a brief explanation of materiality meditation (Pàëi ), which is four-elements meditation. Afterwards, He explains mentality meditation (Pàëi ), starting with the discernment (Pàëi ) of feeling (Pàëi ). Because He explains the discernment of feeling, this sutta is also called the `Vedanàpariggaha Sutta'.
The `Discernment of Feeling Sutta'
During The Buddha's first rainy season retreat, He taught meditation to many bhikkhus, and sixty of them became Arahants. After the retreat, The Buddha went back to the Uruvelà forest, where He had practised austerities for six years before His enlightenment. At Uruvelà, The Buddha the three fire ascetics Uruvelà Kassapa, Gayà Kassapa, and Nadã Kassapa and their one thousand disciples: they all became arahants. Together with those one thousand arahants, The Buddha visited Ràjagaha at the invitation of King Bimbisàra. At that time, the Venerables Sàriputta and Mahàmoggallàna were living in Ràjagaha as wanderers practising under the a teacher called Sa¤jayabelaññhiputta. Within two weeks of The Buddha's arrival at Ràjagaha, the Venerable Sàriputta met the Venerable Assaji, who was the youngest of the first five bhikkhus. The Venerable Assaji taught the Venerable Sàriputta a stanza of four lines on the Four Noble Truths:
Of all dhammas that have arisen from a cause,
the cause of these the Exalted One has told.
And also how these cease to be, this too the Great Ascetic has told.
After listening to the first two lines, the Venerable Sàriputta became a stream-enterer. When he returned to his dwelling, he repeated the stanza to the Venerable Mahàmoggallàna. After listening to all four lines of the stanza, the Venerable Mahàmoggallàna also became a stream-enterer. Then, together with their two hundred and fifty disciples, they went to the Veëuvana Vihàra where The Buddha was staying, and asked to become bhikkhus. They all became ehi bhikkhus. What are ehi bhikkhus? They are bhikkhus whose full ordination is given with the words:
Ehi bhikkhu!
Svàkkhàto dhammo. caratha bramacariya§ sammà dukkhassa antakiriyàyà.
(Come bhikkhu!
Well proclaimed is the Dhamma. Live the holy life for the utter destruction of dukkha (suffering).)
This kind of bhikkhus are called ehi bhikkhus because as soon as The Buddha had uttered those words, they became bhikkhus with shaven heads, wearing complete bhikkhu robes.
Then The Buddha taught them the Four Noble Truths, and the two hundred and fifty disciples became arahants. But the Venerables Sàriputta and Mahàmoggallàna did not become arahants yet.
One week after his ordination, the Venerable Mahàmoggallàna realized arahantship, but the Venerable Sàriputta did not attain Arahantship until half a month after ordination. And how did he practise? He practised in particular anupadadhamma Vipassanà, which is discerning the elements of ultimate materiality and mentality one by one, and contemplating how each one is impermanent, dukkha and non-self. For example, he entered the first jhàna. The first jhàna of compassion, and of appreciative joy, has thirty-five mental formations, whereas the first jhàna of any other subject has thirty-four mental formations. So, emerging from the first jhàna, the Venerable Sàriputta discerned the thirty-four mental formations of the first jhàna one by one. He contemplated how consciousness is impermanent, then how contact is impermanent, then how feeling is impermanent etc. Contemplating this way, he saw clearly the arising, static, and perishing stages of each mental formation.
The commentary explains how the Venerable Sàriputta was able to discern all the formations clearly: Because he discerned mentality with its base and object.
If he wanted to discern, for example, the mental formation of the first ànàpàna jhàna, he would emerge from the first ànàpàna jhàna, and discern first the bhavaïga, the mind-door. Then he would discern the ànàpàna pañibhàga nimitta. When the ànàpàna pañibhàga nimitta appeared in the mind-door, he would discern the mental formations of the first jhàna one by one, and contemplate how they were impermanent, dukkha and non-self.
The Venerable Sàriputta would practise in this way from the first jhàna up to the seventh jhàna, the sphere of nothingness. But when he discerned the mental formations of the eighth jhàna, the base of neither-perception-nor-non-perception, he could not discern them one by one, because they are very subtle. So he discerned them as a group, and contemplated how they are impermanent, dukkha and non-self. And for half a month, he worked hard at Samatha and Vipassanà meditation this way. Then gradually, his controlling faculties (Pàëi ) became mature. Why? Because he had sufficient pàramãs (perfections). One incalculable (asaïkheyya), and one hundred thousand aeons (Pàëi ) before, He had from Anomadassã Buddha received a definite prophecy (Pàëi ), which said that he would become a chief disciple of our Buddha. And before Anomadassã Buddha appeared in the world, the Venerable Sàriputta had practised the necessary Samatha and Vipassanà meditation in the dispensation of previous Buddhas for him to be able to obtain the said definite prophecy. During the one incalculable and one hundred thousand aeons, from the definite prophecy up to now, he also practised Samatha and Vipassanà meditation as far as he could, which was as far as the Knowledge of Equanimity Towards Formations (Pàëi ).
How do we know all this? We know it because he attained Arahantship with the four kinds of analytical knowledge (Pàëi ). For one to attain that kind of arahantship, one must have fulfilled four conditions in the dispensation of previous Buddhas. One of those four conditions is previous practice (pubbayoga), which means one must have practised Vipassanà meditation up to the Knowledge of Equanimity Towards Formations. So the Venerable Sàriputta practised not only in his present life; he practised also in the dispensation of previous Buddhas. When we consider the Venerable Sàriputta's practice, it is important that we do not forget his extensive practice of past lives.
Also in his present life, the Venerable Sàriputta practised Samatha and Vipassanà up to the Knowledge of Equanimity Towards Formations, and on the full moon day of February, half a month after ordination, his controlling faculties became mature.
On that day, after the meal, The Buddha went together with the Venerable Sàriputta to the Såkarakhata cave, which lay at the foot of the Gijjhakåña hill. As soon as they had sat down in the cave, the wanderer Dãghanakha arrived. The wanderer Dãghanakha had practised together with his uncle, the Venerable Sàriputta, under their teacher, Saàjayabelaññhaputta. But when the Venerable Sàriputta went to Veëuvana Vihàra monastery for ordination, Dãghanakha stayed behind, and waited for news from his uncle. For half a month, he received no news, so he went to Veëuvana Vihàra monastery, and when he arrived, The Buddha and the Venerable Sàriputta had gone to the Såkarakhata cave, which is why he followed them.
Why did Dãghanakha go looking for his uncle? There was one reason. He respected his uncle's sharp wisdom. Before ordination, as a wanderer, the Venerable Sàriputta had been looking for the deathless state (Pàëi ). Whenever he heard of a teacher who taught the way to the deathless state, he would go and see that teacher immediately. But he would always come back within a few days, because he was not satisfied with the teacher's teaching. But this time, half a month had past, and he had still not returned, so Dãghanakha wanted to know why not.
When Dãghanakha came to the cave, The Buddha was sitting down, with the Venerable Sàriputta standing behind Him, fanning him. Then Dãghanakha asked The Buddha a question about his own view, which was the annihilationist view. Discussing with The Buddha, Dãghanakha gave up the annihilationist view, and then The Buddha taught him the Vedanàpariggaha Sutta (English).
First, The Buddha gives a brief explanation of materiality meditation (Pàëi ), which is four-elements meditation. Afterwards, He explains mentality meditation (Pàëi ), starting with the discernment (Pàëi ) of feeling (Pàëi ).
The commentary to the `Mahàsatipaññhàna Sutta' quotes a passage from the sutta, which is about contemplation of feeling:
When one experiences a pleasant feeling, Aggivessana,
one does not experience a painful feeling or a neither-painful-nor-pleasant feeling. One experiences only the pleasant feeling.
When one experiences a painful feeling, Aggivessana,
one does not experience a pleasant feeling or a neither-painful-nor-pleasant feeling. One experiences only the painful feeling.
When one experiences a neither-painful-nor-pleasant feeling, one does not experience a pleasant feeling or a painful feeling. One experiences only the neither-painful-nor-pleasant feeling then.'
Why is this so? The commentary explains. Two consciousnesses cannot arise at the same time, within one mind moment (Pàëi ). In the same way, two kinds of feeling, contact, volition, perception, etc. cannot arise at the same time. Within one mind moment, only one kind of feeling, contact, perception, volition, etc. arises. Because of this, when a pleasant feeling arises, a painful or neither-painful-nor-pleasant feeling cannot arise. In the same way, when a painful feeling arises, a pleasant feeling or neither-painful-nor-pleasant feeling cannot arise. And when a neither-painful-nor-pleasant feeling arises, a painful feeling or pleasant feeling cannot arise.
As The Buddha was teaching contemplation of feeling, both his listeners understood it clearly. Why were they able to do so? Because before teaching contemplation of feeling (Pàëi ), The Buddha taught material meditation (Pàëi ). At that time, his listeners could discern ultimate materiality clearly. Again, when The Buddha explained contemplation of feeling, they could discern feelings and their associated mental formations. How was it that they were able to discern these things so easily? It was because the Venerable Sàriputta had practised Samatha and Vipassanà in previous lives, and in his present life, he had attained the stream-entry path and fruition. Hence, it was very easy for him to understand that a feeling does not arise alone; it arises together with its associated mental formations. Also his nephew, Dãghanakha, had sufficient pàramãs to understand the Dhamma, because he was a English (vipaàcitta¤¤å) person, one who can realize Nibbàna by listening to one complete sutta, in this case the Dãghanakha Sutta. These were the reasons why they understood The Buddha's Dhamma talk.
Then The Buddha continued:
Pleasant feeling, indeed, Aggivessana,
is a thing that is impermanent, conditioned, dependently originated, that decays, passes-away, fades away and ceases.
Here, when The Buddha taught that pleasant feeling is impermanent, we should discern it as impermanent, dukkha and non-self. Then when The Buddha taught that pleasant feeling is conditioned and dependently originated, He was teaching the origin of feeling, in other words, the origin of suffering. At that time, they could discern dependent origination and then contemplate materiality and mentality together with their causes as impermanent, dukkha and non-self.
Then The Buddha continued his Dhamma talk:
Painful feeling, indeed, Aggivessana, is a thing that is
impermanent, conditioned, dependently originated, decaying, passing-away, fading and ceasing.
Neither-painful-nor-pleasant feeling, indeed, Aggivessana, is a thing that is impermanent, conditioned, dependently originated, decaying, passing-away, fading and ceasing.
The learned, noble disciple, Aggivessana,
seeing thus turns away from pleasant feeling just as he does
from the painful and the neither-painful-nor-pleasant feelings.
Turning away, he detaches himself.
By the absence of attachment, he frees himself.
Freed, he understands thus: `I am freed of craving. Birth is destroyed by me. The Holy Life is fulfilled by me. The work that must be done has been done by me. There is no further existence.'
At the end of this discourse, Dãghanakha became a stream-enterer and the Venerable Sàriputta became an Arahant. The commentary says the Venerable Sàriputta was like someone partaking of food prepared for others, because he attained Arahantship while listening to the sutta taught to Dãghanakha.
You may think attaining Arahantship is very easy. But you should not think so. Because the Venerable Sàriputta had fulfilled his pàramãs for more than one asaïkheyya and one hundred thousand aeons. In that last existence also, he practised Samatha and Vipassanà meditation hard for half a month after ordination until his insight knowledge and controlling faculties became mature. The Buddha knew that on that day the Venerable Sàriputta would attain Arahantship, so he went to the Såkarakhata cave with him to expound the Dãghanakha Sutta.
You should by now have understood that you should first discern ultimate materiality. Then you should discern ultimate mentality beginning with feeling. You should discern the six door cognitive-processes. In the six door cognitive-processes, there are wholesome and unwholesome impulsions. You should discern both kinds of impulsion.
How You Continue
After discerning ultimate materiality and mentality, how should you continue? The Buddha taught:
Thus 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.
In this case, you must discern ultimate materiality and mentality both internally and externally, emphasizing feeling. Then the next stage:
He abides contemplating arising phenomena in the feelings, or he abides contemplating vanishing phenomena in the feelings, or he abides contemplating both arising and vanishing phenomena in the feelings.
In this stage, you must discern causal and momentary arising and passing-away. When you are discerning causal arising and passing-away, you should discern the five past causes, ignorance (avijjà), craving (taõhà), clinging (upàdàna), volitional formations (saïkhàra) and kamma. There are also present causes for the aggregate of materiality. We did mention this before but only briefly because there was a lot of material to be covered. Now, we should like to explain about this in more detail. The five past causes are only for kamma-produced materiality. For mind-produced materiality, consciousness is the cause. For temperature-produced materiality, the fire-element in a previous kalàpa is the cause. For nutriment-produced materiality, nutritive essence in the previous kalàpa is the cause. There are two kinds of mental aggregates, resultant mental aggregates and non-resultant mental aggregates. Non-resultant aggregates include wholesome, unwholesome and functional dhammas. For resultant aggregates, there are five past causes, ignorance, craving, clinging, volitional formations and kamma. There are also present causes, the proximate causes. Mental aggregates cannot arise without a base, so the base also is a cause. Mental aggregates cannot arise without an object, so the object also is a cause. Mental aggregates cannot arise without contact, so contact also is a cause. Mental aggregates cannot arise without attention, so attention also is a cause. According to the situation, there may be other causes. So for resultant mental aggregates, you must discern the five past causes and the present causes. For the non-resultant, you need not discern the past causes; you need to discern only the present causes. So at this stage, you should know that because of the arising of causes, the five clinging aggregates arise. Because of the complete cessation of causes without remainder, the five aggregates cease completely without remainder. You should see this causal arising and passing-away. Then, you must also discern that as soon as the five clinging aggregates and their causes arise they pass away. This is momentary arising and passing-away. You must discern these two kinds of arising and passing-away. Then the next stage:
Or mindfulness that `there is feeling' is established in him just to the extent necessary for knowledge and mindfulness.
This stage contains the higher levels of insight knowledge from the Knowledge of Dissolution up to the Knowledge of Equanimity Towards Formations. Then the next stage:
And he abides independent, not clinging to anything in the world. Bhikkhus, this is how a bhikkhu abides contemplating feelings as feelings.
If you contemplate the five clinging aggregates, emphasizing feeling, systematically, when your insight knowledge becomes mature, you will attain the noble paths. At that time, those noble paths will destroy your defilements stage by stage. If you attain Arahantship, you will abide independent, not clinging to anything in the five aggregates (world).
