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This set of slides is from the Satipatthana Workshop conducted by Venerable Aggacitta at Sasanarakkha Buddhist Sanctuary between July 26-29, 2012. Permission is given to redistribute without any modifications, for non-commercial purposes only.
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1
Welcome to
Nalanda Institute Malaysia
Department of Buddhist & Pāli Studies
BPS271 Satipatthana Sutta Studywith Meditation Workshopby Aggacitta Bhikkhu
Kindly ensure your mobile-telephones have been switched off or put to silent mode. Thank you.
Sāsanārakkha Buddhist Sanctuary
2
BuddhaVacana
Pāli Scriptures
DHAMMAVINAYADoctrine & Discipline
BRAHMACARIYAHoly (Celibate) Life
DHAMMADoctrine
1. SuttaDiscourse
2. GeyyaMixed Prose & Verse
3. Veyyakaraṇa Expositions
4. GāthāVerses
5. UdānaInspired Utterances
6. ItivuttakaThus-was-said
7. JātakaWhat had happened
8. AbbhutadhammaMarvellous Things
9. VedallaCatechism
VINAYADiscipline
3
First Choral Chanting (Saṅgīti)
Pāli Scriptures
DHAMMA
VINAYA
3. Saṃyutta NikāyaConnected Collection
2. Majjhima NikāyaMiddle Collection
1. Dīgha NikāyaLong Collection
5. Khuddaka NikāyaMinor Collection
4. Aṅguttara NikāyaNumerical Collection
BhikkhuVibhaṅga
Analysis of Monks’ Rules
PañcaNikāya
Five Collections
UbhatoVibhaṅga
Both Analyses
BhikkhunīVibhaṅga
Analysis of Nuns’ Rules
4
Third Saṅgīti (or later)
Pāli Scriptures
3. Saṃyutta NikāyaConnected Collection
2. Majjhima NikāyaMiddle Collection
1. Dīgha NikāyaLong Collection
5. Khuddaka NikāyaMinor Collection
4. Aṅguttara NikāyaNumerical Collection
Vinaya Piṭaka
DisciplineSutta Piṭaka
Discourses
TIPIṬAKA
Three Baskets
Abhidhamma PiṭakaMetaphysics
Location of Kuru
Sāvatthi
BārānasīGāyā
Vesālī
SatipaṭṭhānaMaterials
Ajahn Sujāto’s Scrutiny of
Vibhaṅga Dharmaskandha Śāriputrābhidharma
Ekāyana Sūtra
Smṛtyupasthāna Sūtra Satipaṭṭhāna Sutta
Prajñāpāramita Sūtra
Four Āgamas
Other Buddhist Sources
Five Nikāyas
Pre-Buddhist Sources
3
● Concordance of the 7 main texts● Internal coherence of material● Intertextual relationship with the rest of
the scriptures● Cultural & philosophical contexts at the
Buddha’s time● Evolution of sectarian positions
Based on
4
That the Satipaṭṭhāna Sutta (MN 10) ● is not an authentic discourse of the Buddha,● but a padded up discourse,● with passages “copied and pasted” from
other discourses,● showing a sectarian bias towards pure
vipassanā practice.
Suggests
5
Details
A History of Mindfulness
How insight worsted tranquility in the Satipatthana Sutta
By Bhikkhu Sujato
6
Mindfulnessin Early Buddhism New approaches through
psychology and textual analysis of Pali, Chinese and Sanskrit sources
By Tse-fu Kuan
Routledge Critical Studies in Buddhism
7
That the Buddha ● initially introduced kāyagatā sati or
kāyasati (念身 ) as a general principle of introspective self-awareness
● developed it into the 4 satipaṭṭhānas at a late stage of his teaching career
● particularly emphasized the 4 satipaṭṭhānas as his final teaching
Further suggests
8
Coming in Part 2Comparing contents of
Satipaṭṭhānain the 7 major texts
Vibhaṅga Dharmaskandha Śāriputrābhidharma
Ekāyana Sūtra
Smṛtyupasthāna Sūtra Satipaṭṭhāna Sutta
Prajñāpāramita Sūtra
Satipaṭṭhāna
Establishments of Mindfulness
MN 10Sutta
Discourse
Overview of
2
“Monks, this is the one-way path● for the purification of beings,● for the surmounting of sorrow & lamentation,● for the disappearance of pain & dejection,● for the acquiring of the true method,● for the realisation of Nibbāna,
namely the four satipaṭṭhānas.”
Proclamation
3
Definition
● body as body ● feelings as feelings● mind as mind ● dhammas as dhammas
Repeated contemplation of...
● being ardent ● clearly knowing ● being mindful
● having subdued longing & dejection in (regard to) the world
while
4
Structure of Satipaṭṭhāna Sutta
● breathingdefinition
proclamation
refrain
body
abstract
5
Refrain● Contemplates internally, exter-nally, both inter-nally & externally
● Contemplates nature of arising, of vanishing, of both arising & vanishing
● Is mindful that there is/are a body, feelings, mind, dhammas—just for knowledge & repeated sati
● Is independent, & does not cling to anything in the world.
6
Structure of Satipaṭṭhāna Sutta
● breathing● postures
● clear knowing● 31 body parts
● 4 elements● 9 corpses mind
definition
feelings
● 4 Noble Truths● 7 awakening factors● 6 int & ext sense bases● 5 aggregates● 5 hindrances
prediction
proclamation
refrain
refrain
refrain
refrain
refrain
refrain
refrainbody dhammas
abstract conclusion
7
“Monks, if anyone should develop these four satipaṭṭhānas in such a way for seven years … seven days, one of two fruits could be expected of him:● either final knowledge in this very life,● or, if there is a trace of clinging left,
non-returning.”
Prediction
8
“Monks, this is the one-way path● for the purification of beings,● for the surmounting of sorrow & lamentation,● for the disappearance of pain & dejection,● for the acquiring of the true method,● for the realisation of Nibbāna,
namely the four satipaṭṭhānas.”
Proclamation
9
Structure of Satipaṭṭhāna Mūla
definition
proclamationabstract
Based on Bhikkhu Sujāto’s “A History of Mindfulness”
10
Definition in Mūla
● body as body ● feelings as feelings● mind as mind ● dhammas as dhammas
Repeated contemplation of...
● being ardent ● clearly knowing ● being mindful
● having subdued longing & dejection in (regard to) the world
● internally, externally, both internally & externally while
11
Structure of Satipaṭṭhāna Mūla
● 31 body parts
definition
proclamation
refrain
body
abstract
Based on Bhikkhu Sujāto’s “A History of Mindfulness”
12
Refrain in Mūla● Is mindful for the sake of
knowledge & vision that there is/are a body, feelings, mind, dhammas
● Is independent, & does not cling to anything in the world.
13
Structure of Satipaṭṭhāna Mūla
● 31 body parts
mind
definition
feelings● 7 awakening factors● 5 hindrances
prediction
proclamation
refrain
refrain
body dhammas
abstract conclusion
Based on Bhikkhu Sujāto’s “A History of Mindfulness”
1
Remember
Recollect
Remind
Retrospect
Awareness of past object
Mindfulness = Sati
while collecting info & listening to instructions.
info collected and the teacher's instructions.
yourself to practise info collected and teacher's instructions.
(look back) at how the mind relates to the 6 senses.
1
Definitions in the Suttasand Commentaries
Ānāpānassati Sutta MN 118, Visuddhimagga, [ 阿毘達磨 ] 大毘婆沙論 Abhidharma-mahāvibhāṣā-śāstra
What is “Experiencing the
whole body”?
1. kāyesu kāyaññatarāhaṃ, bhikkhave, evaṃ vadāmi yadidaṃ — assāsapassāsā.
Among bodies, monks, this is a body, I say, namely, in-breath & out-breath.
What is “the whole body”?
He trains: “I shall breathe in making known, making clear, the beginning, middle and end of the entire body of in-breath...”
Ānāpānassati Sutta MN 118
Visuddhimagga (circa 430 CE)
What is “the whole body”?
When mindfulnesss of breathing is not yet accomplished, one observes in-and-out-breath as entering and getting out by the nose.
When mindfulnesss of breathing is accomplished, one observes breath as entering and getting out through all the pores of the body, which is like a lotus root.
[ 阿毘達磨 ] 大毘婆沙論 Abhidharma-mahāvibhāṣā-śāstra (circa 150 CE)
4
Definitions in the SuttasCūḷavedalla Sutta MN 44, DutiyaKāmabhūSutta SN 41.6, Rahogata Sutta SN 36.11
What is “Calming the
bodily formation”?
1. Assāsapassāsā kho, āvuso visākha, kāyasaṅkhāro...
2. Assāsapassāsā kho, gahapati, kāyasaṅkhāro...
In-breath & out-breath, friend Visākha, is bodily formation...
What Is Bodily Formation?
In-breath & out-breath, householder, is bodily formation...
Cūḷavedalla Sutta MN 44
DutiyaKāmabhū Sutta SN 41.6
‘citta·saṅkhāra·paṭi·saṃ·vedī assasissāmī’ti sikkhati,
‘citta·saṅkhāra·paṭi·saṃ·vedī passasissāmī’ti sikkhati;
‘passambhayaṃ citta·saṅkhāraṃ assasissāmī’ti sikkhati,
‘passambhayaṃ citta·saṅkhāraṃ passasissāmī’ti sikkhati.
“Experiencing the mental forma-tion I shall breathe in,” he trains;
“Experiencing the mental forma-tion I shall breathe out,” he trains;
“Calming the mental formation I shall breathe in,” he trains;
What is “the whole body”?
Ānāpānassati Sutta MN 118
“Calming the mental formation I shall breathe out,” he trains.
1. catutthaṃ jhānaṃ samāpannassa assāsapassāsā niruddhā honti...
2. catutthaṃ jhānaṃ samāpannassa assāsapassāsā paṭippassaddhā honti...
For one who has attained the fourth jhāna, in-breath & out-breath have ceased...
How Is Bodily Formation Calmed?
For one who has attained the fourth jhāna, in-breath & out-breath have calmed down...
Rahogata Sutta SN 36.11
Paṭippassaddhā is past participle of paṭippassambhati
Passambhayaṃ = passambhayanto is present participle of causative of passambhati
Pati + pa + sambhati (from √sambhū) = to calm down
pa + sambhayati (from √sambhū + ṇe) = to make calm
Paṭippassaddhā & Passambhayaṃ
pa + sambhati (from √sambhū) = to calm
1
Satipaṭṭhāna SuttaStudy with Meditation
Workshop Part 1.1
● Preamble● Background & Structure of the Sutta
● Abstract & Definition● Breathing
● Postures & Clear Knowing
Summary & Conclusion
2
1) Good first step to have micro-view of the suttas to check the claims of various teachers
2) Macro-view also important to prevent development of fanatical partisan mindset
3) Our extant sets of scriptures took many centuries to be compiled & recorded because of poor communication and also because the Buddha preached in many dialects
4) No sutta can be 100% authentic but elements common to all schools and traditions have the highest chances of authenticity
Preamble
3
5) The primary aim of Buddhist education is to get the right information for effective practice to reduce the influence of defilements and eventually liberate the mind from them completely
6) Right practice should result in a postive transformation of character reflected in such attitudes as being more patient, forgiving, understanding, open-minded, accepting, humble, selfless, etc.
Preamble
4
1) No background story in the Sutta itself, but the commentary filled it in
2) Ajahn Sujāto’s research suggests that it is not authentic but is a composite of extracts from other suttas plus other added materials
3) The “backbone” of the Sutta is the vipassanā refrain
4) Ajahn Sujāto’s reconstructed “Satipaṭṭhāna Mūla” has very few exercises and does not have a vipassanā refrain
Background & Structure of the Sutta
5
1) Ekāyano = “one-way” and not “only way”
2) Sati = awareness of past object, although popularly translated as “mindfulness” and equated with “present-moment awareness”
3) Sampajāno = “clear knowing” is applicable to all 4 satipaṭṭhānas, not just to kāyānupassanā
4) Although worldly longing and dejection need not be totally removed, one must be able to subdue them in order to step back and observe them objectively
Abstract & Definition
6
1) The Buddha did not specify where to focus attention while being mindful of breathing
2) “Experiencing the whole body” can be interpreted and practised in 2 ways which are both reasonable
3) Nothing is mentioned about shifting attention from the breath to a nimitta (“reflex image”)
4) There are 2 ways of interpreting “internal” and “external”
Breathing
7
1) Labelling during meditation is an expedient tool recommended even in the Sutta
2) The BARR test to process intentions is useful under all circumstances
3) It is a myth that “one should not think during meditation” because proper/wise/thorough reflection & deliberation (yoniso manasikāra) are often encouraged in the suttas
Postures & Clear Knowing
& Elements
Body Parts
in Dhātuvibhaṅga Sutta (MN 140)
2
… head hairs, body hairs … feaces, or anything else internal, within oneself, that’s hard, solid, and sustained [by craving]: This is called the internal earth element. Now both the internal earth element & the external earth element are simply earth element. And that should be seen as it has occurred with right paññā: ‘This is not mine, this is not me, this is not my self.’
Earth Element
3
… bile, phlegm … urine, or anything else internal, within oneself, that’s water, watery, & sustained [by craving]: This is called the internal water element. Now both the internal water element & the external water element are simply water element. And that should be seen as it has occurred with right paññā: ‘This is not mine, this is not me, this is not my self.’
Water Element
4
… that by which [the body] is warmed, aged, & consumed with fever; and that by which what is eaten, drunk, consumed & tasted gets properly digested; or anything else internal, within oneself, that’s fire, fiery, & sustained [by craving]: This is called the internal fire element. Now both the internal fire element & the external fire element are simply fire element. And that should be seen as it has occurred with right paññā: ‘This is not mine, this is not me, this is not my self.’
Fire Element
5
… up-going winds, down-going winds, winds in the stomach, winds in the intestines, winds that course through the body, in-and-out breathing, or anything else internal, within oneself, that’s wind, windy, & sustained [by craving]: This is called the internal wind element. Now both the internal wind element & the external wind element are simply wind element. And that should be seen as it has occurred with right paññā: ‘This is not mine, this is not me, this is not my self.’
Wind Element
Pāli Canonical Terms Related to Mind
Mano Viññāṇa
Defilements
Citta
5 Sense Consciousness
Mind Consciousness
Stream of Consciousness linking rebirth
Mind ConsciousnessIntellect
Citta Mano Viññāṇa
Developed
Purified
Defiled
Restrained
Liberated
Conditioned
3 Characteristics
Pāli Canonical Terms Related to Mind
Citta ManoMano Viññāṇa
Sentience
Rebirth Process
Coordinator of 5 senses
Aggregate
Sense Organ
Thinking
Personality
Pāli Canonical Terms Related to Mind
Based on Rune E. A. Johansson’s “Citta, Mano, Viññāṇa—a Psychosemantic Investigation”
1
Satipaṭṭhāna SuttaStudy with Meditation
Workshop Part 1.2
● Body Parts, Elements & Corpses● Contemplation of Vedanā
● Contemplation of Citta
Summary & Conclusion
2
1) The idea that vipassanā objects must only be “ultimate realities” contradicts the vipassanā refrain for body parts and corpses
2) Contemplation of elements can be either conceptual or experiential as “ultimate realities”
3) Contemplation of body parts & corpses can help to reduce lust
4) Contemplation of corpses can also reduce conceit and give a sense of urgency
Body Parts, Elements & Corpses
3
1) Vedanā is the very basic experience of pain, pleasure or neither pain nor pleasure
2) Emotions are composite feelings involving thoughts, mental states and bodily sensations
3) Vedanā can be mental or bodily and occurs in all types of consciousness (viññāṇa)
4) According to the Abhidhamma, the 4 sense consciousness has only neutral feeling, that of the body has either pain or pleasure and that of the mind has any one of the three
Contemplation of Vedanā
4
1) Citta here refers to the mental state
2) Citta in other contexts may have different connotations
3) Citta, mano and viññāṇa are three Pāli terms used to refer to the mind, intellect/mind-organ and consciousness respectively
4) Contemplation of citta is to be differentiated from contemplation of mano and viññāṇa mentioned in dhammānupassanā
Contemplation of Citta
The Hindrancesfrom arising
How to Prevent
according to the commentary
Conditions for Prevention of Sensual Desire
1. Learning asubha meditation
2. Practising asubha meditation
3. Guarding the sense doors
4. Moderation in eating
5. Good spiritual friendship
6. Suitable conversation
Conditions for Prevention of Ill-will
1. Learning mettā meditation
2. Practising mettā meditation
3. Reflection on kammic ownership
4. Much wise consideration
5. Good spiritual friendship
6. Suitable conversation
How to Remove Ill-will (AN 5:161)
1. Develop mettā for that person
2. Develop compassion...
3. Develop equanimity...
4. Forget that person
5. Resolve on kammic ownership
Conditions for Prevention of Sloth & Torpor
1. Grasping the sign of over-eating
2. Changing postures
3. Attention to the perception of light
4. Staying outdoors
5. Good spiritual friendship
6. Suitable conversation
Conditions for Prevention of Restlessness & Worry
1. Being learned or knowledgeable
2. Clarification through questioning
3. Skilfullness in the Vinaya
4. Associating with (exemplary) elders
5. Good spiritual friendship
6. Suitable conversation
Conditions for Prevention of Doubts
1. Being learned or knowledgeable
2. Clarification through questioning
3. Skilfullness in the Vinaya
4. Much faith/confidence
5. Good spiritual friendship
6. Suitable conversation
Perceptionat the 6 Sense Doors
The Mechanics of
according toMadhupiṇḍika Sutta (MN 18)
Contact
Eye + Forms Eye-consciousness
Feeling Perception
ThinkingProliferation
Obsess
Reckonings based on proliferations & perceptions of past, future and just arisen forms
Contact
Mind + Dhammas Mind-consciousness
Feeling Perception
ThinkingProliferation
Obsess
Reckonings based on proliferations & perceptions of past, future & just arisen dhammas
Craving
Proliferation
Conceit
Wrong View
Taṇhā
Māna
Diṭṭhi
Papañca
Relevance to Dhammānupassanā
AwakeningFactors
Range of
according to Bhojjaṅga Saṃyutta
Mindfulness
Whenever a monk dwelling thus withdrawn recollects that Dhamma and thinks it over, on that occasion the mindfulness awakening factor is aroused ... is being developed ... comes to fulfilment by development.
SN 46:3
Mindfulness
Whatever mindfulness there is ● of things internal ● or of things external
that is also the awakening factor of mindfulness
SN 46:52
Investigation of Dhamma
Whenever a monk dwelling thuswithdrawn discriminates that Dhamma with wisdom, examines it, makes an investigation of it, on that occasion the investigation of dhamma awakening factor of the monk is aroused ... is being developed ... comes to fulfilment by development.
SN 46:3
Investigation of Dhamma
Whenever one discriminates dhammas ● internally ● or externally
with wisdom, examines them, makes an investigation of them, that is the awakening factor of investigation of states.
SN 46:52
All Awakening Factors
A bhikkhu develops the awakening factor of ... accompanied by
mettā ... karuṇā ... muditā ... equanimity ... mindfulness of breathing ...
based upon seclusion, dispassion, and cessation, maturing in release.
SN 46:54, 62-66
All Awakening Factors
A bhikkhu develops the awakening factor of ... accompanied by the perception
of a skeleton ... of a worm-infested corpse ... of a livid corpse ... of a fissured corpse ... of a bloated corpse
based upon seclusion, dispassion, and cessation, maturing in release.
SN 46:57-61
All Awakening Factors
A bhikkhu develops the awakening factor of ... accompanied by the perception of
impermanence ... of suffering in the impermanent ... of non-self in what is suffering
based upon seclusion, dispassion, and cessation, maturing in release.
SN 46:71-73
All Awakening Factors
A bhikkhu develops the awakening factor of ... accompanied by the perception of
abandonment ... of dispassion ... of cessation
based upon seclusion, dispassion, and cessation, maturing in release.
SN 46:74-76
All Awakening Factors
When, bhikkhus, a noble disciple listens to the Dhamma with eager ears, attending to it as a matter of vital concern, directing his whole mind to it, on that occasion the five hindrances are not present in him; on that occasion the seven factors of enlightenment go to fulfilment by development....
Āvaraṇanīvaraṇa Sutta (SN 46:38)
1
Satipaṭṭhāna SuttaStudy with Meditation
Workshop Part 2.1
● Contemplation of Dhammas● 5 Hindrances● 5 Aggregates
● 6 Internal & External Sense-bases● Awakening Factors (1 – 4)
Summary & Conclusion
2
1) Dhammas are special mental objects classified according to the Buddha and to be investigated in terms of conditionality
2) Instructions to observe the nature of arising and vanishing are explicitly given in each exercise
3) This shows that the vipassanā refrain is redundant for this satipaṭṭhāna
Contemplation of Dhammas
3
1) The hindrances can be dealt with according to the instructions only if the mind is composed
2) Otherwise other methods, such as those found in Vitakkasaṇṭhāna Sutta (MN 20) and those recommended by the commentary, have to be resorted to
3) It is essential for the hindrances to be subdued before any form of mental development can be done
5 Hindrances
4
1) The 5 aggregates comprise the subjective aspects of experience of a sentient being
2) They are arranged in the order of subtlety experienced during the course of meditation
3) The mind must be quite composed (i.e. have good samādhi) in order to clearly distinguish each aggregate
4) After identifying each aggregate, one must contemplate how it arises and disappears
5 Aggregates
5
1) The objects for vipassanā are saṅkhāras = conditioned conditioners
2) Saṅkhāras include sense-objects, citta and cetasikas, as well as thoughts, ideas, beliefs, expectations, etc.
3) Keeping a close watch on how the mind responds or reacts to the six senses is the key to both spiritual and worldly success
4) This constitutes the basis and rationale for the continual daily practice of open-awareness
6 Internal & External Sense-bases
6
1) The range of application for the awakening factors are not just limited to the exercises in the Satipaṭṭhāna Sutta
2) This range includes reflection on a Dhamma discourse and the arising of the ensuing awakening factors
3) It also includes other meditations based on seclusion, dispassion and cessation, and maturing in release, e.g. 4 brahmavihāras, asubha, and various perceptions
Awakening Factors (1 – 4)
7
4) Intently listening to a Dhamma discourse can also bring about the 7 awakening factors and their development to fulfilment
Awakening Factors (1 – 4)
Kāyagatāsati Sutta (MN 119)Mindfulness of the Body Discourse
Comparison of
KāyānupassanāContemplation of the Body
&
2
And how, monks, is mindful-ness of the body developed and cultivated so that it is of great fruit and great benefit?
Proclamation
“”
Kāyagatāsati Sutta
3
Structure of Kāyagatāsati Sutta
● breathing
proclamation
refrain
4
● memories and thoughts based on the household life are abandoned
Samatha Refrain● As he abides thus
heedful, ardent, and resolute
● internally his mind stills, settles, and becomes unified and composed.
● That is how a bhikkhu develops mindfulness of the body.
Kāyagatāsati Sutta
5
Structure of Kāyagatāsati Sutta
● breathing● postures
● clear knowing● 31 body parts
● 4 elements● 9 corpses
first jhāna
proclamation
refrain
refrain
refrain
refrain
refrain
refrain
6
Jhāna & Mindfulness of the Body
● with the rapture & pleasure born of seclusion (1st)
● with the pleasure divested of rapture (3rd)
● with a pure bright mind (4th)
Kāyagatāsati Sutta
● with the rapture & pleasure born of composure (2nd)
He pervades his whole body
7
● memories and thoughts based on the household life are abandoned
Samatha Refrain● As he abides thus
heedful, ardent, and resolute
● internally his mind stills, settles, and becomes unified and composed.
● That is how a bhikkhu develops mindfulness of the body.
Kāyagatāsati Sutta
8
Structure of Kāyagatāsati Sutta
● breathing● postures
● clear knowing● 31 body parts
● 4 elements● 9 corpses second jhāna
first jhāna
proclamation
refrain
refrain
refrain
refrainrefrain
refrain
third jhānafourth jhāna
gone beyond Māra
cultivated wholesome states
ready for direct knowledge
conclusion: ten benefits
9
Structure of Satipaṭṭhāna Sutta
● breathingdefinition
proclamation
refrain
body
abstract
10
Vipassanā Refrain● Contemplates
internally, exter-nally, both inter-nally & externally
● Contemplates nature of arising, of vanishing, of both arising & vanishing
● Is mindful that there is/are a body, feelings, mind, dhammas—just for knowledge & repeated sati
● Is independent, & does not cling to anything in the world.
Satipaṭṭhāna Sutta
11
Structure of Satipaṭṭhāna Sutta
● breathing● postures
● clear knowing● 31 body parts
● 4 elements● 9 corpses mind
definition
feelings
● 4 Noble Truths● 7 awakening factors● 6 int & ext sense bases● 5 aggregates● 5 hindrances
prediction
proclamation
refrain
refrain
refrain
refrain
refrain
refrain
refrainbody dhammas
abstract conclusion
12
Mindfulnessin Early Buddhism New approaches through
psychology and textual analysis of Pali, Chinese and Sanskrit sources
By Tse-fu Kuan
Routledge Critical Studies in Buddhism
13
● The 4 satipaṭṭhānas and kāyagatāsati are just 2 different formulations of the same teaching with different emphasis
● The tendency to dissociate satipaṭṭhāna from samatha is aparently a rather late development
Further suggests
1
Satipaṭṭhāna Leads to Samādhi
... As he thus dwells contemplating the body as body internally, he becomes perfectly composed and perfectly serene. Being thus perfectly composed and serene, he produces knowledge and vision externally in respect of another body ...
Having said this, Bhante, Brahmā Sanaṅkumāra addressed the Devas of Tāvatiṃsa thus:
“
Janavasabha Sutta (DN 18)
2
contemplating feelings as feelings internally ... mind as mind internally ... dhammas as dhammas internally, he becomes perfectly composed and perfectly serene. Being thus perfectly composed and serene, he produces knowledge and vision externally in respect of other dhammas.
Satipaṭṭhāna Leads to Samādhi
”Janavasabha Sutta (DN 18)
3
Friend Visākha, the ‘one place-ness’ (ekaggatā) of the mind—this is samādhi; the four satipaṭṭhānas are the basis (nimitta) of samādhi; the four right kinds of strivings are the equipment of samādhi; the repetition, development, and cultivation of these same dhammas is the development of samādhi therein.
Satipaṭṭhāna Leads to Samādhi
”Cūḷavedalla Sutta (MN 44)
“
4
Translation of Ekaggatā
eka
one place-ness = focused state
(one) (-ness)
tip, point, topmost, foremost, beginning, best; place
one-pointed-ness
Translation
agga
ekaggatā tā+agga+
Popular
Preferred
Word Analysis
5
Definition of “Focus” & “Focused”
focus verb1. to give attention, effort, etc. to one particular
subject, situation or person rather than another2. to adapt or be adjusted so that things can be
seen clearly; to adjust sth so that you can see things clearly
focused adjectivewith your attention directed to what you want to do; with very clear aims
The Oxford Advanced Learner's Dictionary, 7th Edition
6
Definition of Samādhi
The mind’s one-pointedness—this is concentration
Popular Translation
Yā cittassa ekaggatā—ayaṃ samādhi
Preferred Translation
Definition in Pāli
The mind’s focused state—this is composure
7
Definition of “Composure”
composure nounthe state of being calm and in control of your feelings or behaviour
The Oxford Advanced Learner's Dictionary, 7th Edition
samādhi is a noun derived from sam (together; thoroughly) + ā (bring) + √dhā (to put, place) which has a verb in passive voice samādhīyati (to be thoroughly brought together and put/placed)
Word Analysis of “Samādhi”
8
4 Types of Samādhi·bhāvanā
Perception of Light
Four Jhānas
Awareness of Feelings, Perceptions and Thoughts
Contemplating Rise and Fall of the 5 Aggregates
Type Goal
Comfortable dwell-ing here and now
Knowledge and vision
Mindfulness and clear knowing
Destruction of all mental defilements
Samādhi·bhāvanā Sutta (AN 4:41)
RadicalChange of View
about Jhāna
Bhante Henepola Gunaratana’s
10
... The Pāli word jhāna has been rendered by translators into English in various ways... The word “absorption”... is the most suitable of the lot...
The jhānas themselves are states of deep mental unification characterised by a total immersion of the mind in its object.
Translation of “Jhāna”
”A Critical Analysis of the Jhānas
in Therāvāda Buddhist MeditationPhd thesis submitted in 1980 and published in 1999
“
11
... when we become absorbed into our object of focus, what we are practicing is “wrong” Jhāna. When we practice “right” Jhāna we will be able to see things as they really are.... If you are absorbed in the subject you will not understand, nor remember anything.
Right Jhāna
”“Should we come out of Jhāna to practice Vipassanā?”
2007 paper inBuddhist Studies in Honour of
Venerable Kirindigalle Dhammaratana
“
1
Buddha’s Definitionaccording to
Tatiya·samādhi Sutta (AN 4:94)
What is Samatha & Vipassanā?
1. kathaṁ cittaṁ saṇṭhapetabbaṁ?
2. kathaṁ cittaṁ sannisādetabbaṁ?
3. kathaṁ cittaṁ ekodi kātabbaṁ?
4. kathaṁ cittaṁ samādahātabbaṁ?
How is the citta to be ‘made to stand properly’ (steadied)?
How is the citta to be ‘madeto sit properly’ (settle down)?
How is the citta to be made unified ?
How is the citta to be brought together & placed (composed)?
What Is Samatha?
SAMATHA = STILLING
1. kathaṁ saṅkhārā daṭṭhabbā?
2. kathaṁ saṅkhārā sammasitabbā?
3. kathaṁ saṅkhārā vipassitabbā?
How are saṅkhārā to be seen?
How are saṅkhārāto be investigated?
How are saṅkhārāto be seen distinctly?
What Is Vipassanā?
VIPASSANĀ = DISTINCT SEEING
vi = clear, distinct; distinguish, separate; special; various passanā = seeing
Samatha is about how to still the mind (citta). It is not about objects of focus—whether conceptual objects (paññatti) or ultimate realities (paramattha dhammā).
Vipassanā is about the object of focus—which is saṅkhārā—and how to regard them, investigate them, and develop insightful understanding about them.
Samatha vs Vipassanā
Handa dāni, bhikkhave, āmantayāmi vo “vayadhammā saṅkhārā; appamādena sampādethā”ti.
Aniccā vata saṅkhārā, uppādavayadhammino.uppajjitvā nirujjhanti,tesaṃ vūpasamo sukho.
Now, monks, let me address you: “Saṅkhārā have the nature of vanishing; with heedfulnessfulfil [your goal].”
Impermanent indeed are saṅkhārā,Their nature is arising & vanishing.Having arisen they cease.Their appeasement is happiness.
What is “Saṅkhārā”?
Mahāparinibbāna Sutta SN 6:15
“kiñca, bhikkhave, saṅkhāre vadetha? saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā ‘saṅkhārā’ti vuccati.
“And what, monks,do you call ‘saṅkhārā’? Because they condition the conditioned— thus they are called ‘conditioned conditioners’
What is “Saṅkhārā”?
Khajjanīya Sutta SN 22:79
Used in the context of the 4th khandha
“sabbe saṅkhārā aniccā”ti, yadā paññāya passati.atha nibbindati dukkhe,esa maggo visuddhiyā.
“sabbe saṅkhārā dukkhā”ti, yadā paññāya passati.atha nibbindati dukkhe,esa maggo visuddhiyā.
“sabbe dhammā anattā”ti,yadā paññāya passati.atha nibbindati dukkhe,esa maggo visuddhiyā.
“All saṅkhārā are impermanent”— when one sees with wisdom, one wearies of suffering. This is the path to purification.
“All saṅkhārā are suffering”—when one sees with wisdom, one wearies of suffering. This is the path to purification.
“All dhammā are not-self”—when one sees with wisdom, one wearies of suffering. This is the path to purification.
How to “See” Saṅkhārā
Dhammapada (#277 – #279)
“...yadaniccaṃ taṃ dukkhaṃ; yaṃ dukkhaṃ tadanattā; yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ...
“evaṃ passaṃ... sutavā ariyasāvako... nibbindati. nibbindaṃ virajjati; virāgā vimuccati....
“...what is impermanent—that is suffering; what is suffering—that is not-self; what is not-self—‘this is not mine, this is not me, this is not my self,’ thus is it to be seen with right wisdom as it has occurred.
Thus seeing... the informed noble disciple... wearies of (the 5 Kh). Being weary, he detaches; due to detachment, he is liberated...
How to “See” Saṅkhārā
Yadanicca Sutta SN 22.15
“...Yā cāvuso, paññā yañca viññāṇaṃ—ime dhammā saṃsaṭṭhā, no visaṃsaṭṭhā. Na ca labbhā imesaṃ dhammānaṃ vinibbhujitvā vinibbhujitvā nānākaraṇaṃ paññāpetuṃ....”
‘‘...imesaṃ dhammānaṃ saṃsaṭṭhānaṃ no visaṃsaṭṭhānaṃ paññā bhāvetabbā, viññāṇaṃ pariññeyyaṃ. Idaṃ nesaṃ nānākaraṇan’’ti
“...paññā and viññāṇa—these states are conjoined, not disjoined. It is impossible to separate these states from each other in order to describe the difference between them.
...between these states that are conjoined, not disjoined: paññā is to be developed, viññāṇa is to be fully understood. This is the difference between them.
Paññā & Viññāṇa
Mahāvedalla Sutta MN 43
Knowing the
according to Dhammacakkapavattana Sutta (SN 56:11)
Noble Truths4
as they have occurred
4 Noble Truths
1. Suffering2. Origin of Suffering3. Cessation of Suffering4. Way Leading to the Cessation
of Suffering
Step 1: Identify Each Truth
4 Noble Truths1. Suffering—to be fully known2. Origin of Suffering—to be
abandoned3. Cessation of Suffering—to be
realised4. Way Leading to the Cessation
of Suffering—to be developed
Step 2: Understand Each Task
4 Noble Truths1. Suffering—has been fully known2. Origin of Suffering—has been
abandoned3. Cessation of Suffering—has been
realised4. Way Leading to the Cessation of
Suffering—has been developed
Step 3: Acknowledge Completion
1. Suffering
● Birth, aging, illness, death ● Association with the unbeloved ● Separation from the loved ● Not to obtain what one wishes for● In brief, the five aggregates
[subject to] clinging
is to be fully known
2. Origin of SufferingCraving which brings renewal of being, accompanied by delight and lust, and delights in this and that—● Craving for sensual pleasures● Craving for being● Craving for non-being
is to be abandoned
3. Cessation of SufferingThe remainderless detachment from and cessation of that very craving—● the renunciation ● relinquishment● release ● letting go
is to be realised
4. Way to Cessation of Suffering
1. Right view 2. Right thought 3. Right speech4. Right action
is to be developed
5. Right livelihood6. Right effort7. Right mindfulness8. Right composure
The Noble Eightfold Path—
Way to Develop Satipaṭṭhāna
1. Right view 2. Right thought 3. Right speech4. Right action
5. Right livelihood6. Right effort7. Right mindfulness8. Right composure
The Noble Eightfold Path—
This is called the way leading to the develop-ment of the establishment of mindfulness.
(SN 47:40)
Linear Development of N8P
1 RV
6 RE
7 RM2 RT
3 RS
4 RA 5 RL
8 RC9 RK
10 Right Liberation
Sīla
Samādhi
Paññā
Complex Development of N8P
1RV1
6RE 7RM
2RT
3RS4RA
5RL
1RV2
8RC
WearinessDetachment
Liberation
1RV1=Info & Intelligence
1RV2=Insight
Sīla Samādhi Paññā
Pāli Terms for the 3 Times
ati
has gone beyond = “past”
(beyond) (has gone)
ana(not) (has come)has not come = “future”
pati(emphatic prefix) (has arisen)has just arisen = “present”
paccuppanna
anāgata
atīta ita+
āgata
uppanna
+
+
2
Remember
Recollect
Remind
Retrospect
Awareness of past object
Mindfulness = Sati
while collecting info & listening to instructions.
info collected and the teacher's instructions.
yourself to practise info collected and teacher's instructions.
(look back) at how the mind relates to the 6 senses.
SatipaṭṭhānaMaterials
Ajahn Sujāto’s Scrutiny of
Vibhaṅga Dharmaskandha Śāriputrābhidharma
Ekāyana Sūtra
Smṛtyupasthāna Sūtra Satipaṭṭhāna Sutta
Prajñāpāramita Sūtra
Four Āgamas
Other Buddhist Sources
Five Nikāyas
Pre-Buddhist Sources
2
● Concordance of the 7 main texts● Internal coherence of material● Intertextual relationship with the rest of
the scriptures● Cultural & philosophical contexts at the
Buddha’s time● Evolution of sectarian positions
Based on
3
That the Satipaṭṭhāna Sutta (MN 10) ● is not an authentic discourse of the Buddha,● but a padded up discourse,● with passages “copied and pasted” from
other discourses,● showing a sectarian bias towards pure
vipassanā practice.
Suggests
4
Details
A History of Mindfulness
How insight worsted tranquility in the Satipatthana Sutta
By Bhikkhu Sujato
5
Comparing contents of Satipaṭṭhāna
in the 7 major texts
Vibhaṅga Dharmaskandha Śāriputrābhidharma
Ekāyana Sūtra
Smṛtyupasthāna Sūtra Satipaṭṭhāna Sutta
Prajñāpāramita Sūtra
6
Vi Vibhaṅga
Dh Dharmaskandha
Śā Śāriputrābhidharma
Ek Ekāyana Sūtra
SS Smṛtyupasthāna Sūtra
PS Satipaṭṭhāna Sutta
Pr Prajñāpāramita Sūtra
Pāli Tradition
Sarvāstivāda
Dharmaguptaka
Pāli Tradition
Sarvāstivāda
Mahāsaṅghika
Mahāsaṅghika
Intro to Texts & Schools
Text School
7
4 postures
Clear knowing
Cut off thoughts
Suppress thoughts
Breathing
4 jhāna similies
Perception of light
1a. Contemplation of BodyVi Dh Śā
1
2
3
PS
2
3
1
SS
1
2
3
4
5
Ek Pr
1
2
3
8
Basis of reviewing
Parts of body
Elements
Food
Space
Oozing orifices
Charnel ground
1b. Contemplation of BodyVi
1
Dh
1
26
Śā
4
54
6
7
8
9
SS
6
7
86
9
Ek
1
24
3
4
Pr
4
54
PS
4
54
6
9
Pleasant/painful/neutral
Bodily/mental
Carnal/spiritual
Sensual/not
No mixed feeling
2. Contemplation of Feelings
Vi
1
2
Dh
1
2
3
4
Śā
1
2
PS
1
2
SS
1
2
3
4
Ek
1
2
Pr
10
With/w/o lust
With/w/o anger
With/w/o delusion
Defiled/undefiled
With/w/o affection
3a. Contemplation of MindVi
1
2
3
Dh
1
2
3
Śā
1
2
3
PS
1
2
3
SS
1
2
3
4
Ek
1
2
3
4
5
6
Pr
With/w/o attainment
With/w/o confusion
11
Contracted/scattered
Slothful/energetic
Universal/not
Exalted/unexalted
Small/great
3b. Contemplation of MindVi
4
5
Dh
4
5
6
Śā
4
5
6
PS
4
5
6
SS
4
5
6
Ek
4
5
6
7
Pr
Surpassed/not
Lower/higher
12
Developed/not
Distracted /not
Quiet/not
Composed/not
Released/not
3c. Contemplation of Mind
Vi
6
7
Dh
10
7
8
9
11
Śā
7
8
PS
7
8
SS
7
8
9
Ek
8
9
Pr
13
5 Hindrances
5 Aggregates
6 Sense bases
7 Awakening factors
4 Jhānas
4. Contemplation of Dhammas
Vi
1
2
Dh
1
2
3
Śā
1
2
3
4
PS
1
2
3
4
5
SS
1
2
3
Ek
1
2
3
Pr
4 Noble truths
14
Internal/external
Tribulations
Arising/vanishing
Knowledge
Independance
5. Refrain
Vi
1
Dh
1
2
Śā
1
2
3
4
5
PS
1
2
3
4
SS
1
2
Ek
1*
2
3
4
5
Pr
1
2
Arahantship
15
Tribulations
Observes and contemplates all their many tribu-lations, namely: this body (etc.) is like a sickness, like a boil, like a dart, troublesome, impermanent, suffering, empty, not-self, changing, wearisome, a great entanglement. It is of a nature to be lost and to decay, rapidly and incessantly becoming weak, not enduring. It cannot be relied on or trusted. It is of a nature to change and decay.
At the end of each anupassanā
Trans. Bhikkhu Sujato
16
Structure of Satipaṭṭhāna Mūla
definition
proclamationabstract
Based on Bhikkhu Sujāto’s “A History of Mindfulness”
17
Definition in Mūla
● body as body ● feelings as feelings● mind as mind ● dhammas as dhammas
Repeated contemplation of...
● being ardent ● clearly knowing ● being mindful
● having subdued longing & dejection in (regard to) the world
● internally, externally, both internally & externally while
18
Structure of Satipaṭṭhāna Mūla
● 31 body parts
definition
proclamation
refrain
body
abstract
Based on Bhikkhu Sujāto’s “A History of Mindfulness”
19
Refrain in Mūla● Is mindful for the sake of
knowledge & vision that there is/are a body, feelings, mind, dhammas
● Is independent, & does not cling to anything in the world.
20
Structure of Satipaṭṭhāna Mūla
● 31 body parts
mind
definition
feelings● 7 awakening factors● 5 hindrances
prediction
proclamation
refrain
refrain
body dhammas
abstract conclusion
Based on Bhikkhu Sujāto’s “A History of Mindfulness”
1
Satipaṭṭhāna SuttaStudy with Meditation
Workshop Part 2.2
5
● Samādhi & Satipaṭṭhāna● 4 Noble Truths
● Comparison of Satipaṭṭhāna Contents
Summary & Conclusion
2
1) Kāyagatāsati Sutta (MN 119) states that all the 14 exercises in kāyānupassanā together with the 4 jhānas lead to samādhi
2) This contrasts with the vipassanā refrain that follows each exercise in Satipaṭṭhāna Sutta
3) Extracts from Janavasabha Sutta (DN 18) and Cūḷavedalla Sutta (MN 44) confirm that the 4 satipaṭṭhānas lead to samādhi
4) Samādhi·bhāvanā Sutta (AN 4:41) shows that there are 4 types of samādhi
Samādhi & Satipaṭṭhāna
3
5) Vitakka·saṇṭhāna Sutta (MN 20) shows that all the 5 methods of stilling distracting thoughts lead to samādhi
6) In light of these instances, to translate samādhi as “concentration” or “one-pointed-ness of mind” may be misleading
7) Thus, the preferred translation for samādhi is “composure” or “focused state of mind”
Samādhi & Satipaṭṭhāna
4
8) The Visuddhimagga’s definition of worldly jhāna as “absorption in a conceptual object oblivious of the 5 senses” contradicts the descriptions of jhānas in the suttas, where the 5 senses, especially the body, have not been transcended
9) The Visuddhimagga jhāna is based on a con-ceptual object, but the sutta jhāna is defined according to mental state, not object of focus
Samādhi & Satipaṭṭhāna
5
1) Suffering (=1st NT) is to be fully known by developing the 4th NT = Noble Eightfold Path
2) Fully knowing the 1st NT entails discovering its cause, craving (=2nd NT), and simultaneously abandoning it
3) With the abandoning of craving, the cessation of suffering (3rd NT) is realised
4) Developing N8P is often portrayed as a linear process in the suttas, but in reality it is more complex, involving multiple feedback loops
4 Noble Truths
6
1) The variations in the 7 major texts are very obvious in kāyānupassanā & dhammānu-passanā
2) The rule of thumb is to regard the common elements as the more authentic
3) Comparison with the 7 major texts is only one of the criteria for Ajahn Sujāto to make his reconstruction of what the “original (Mūla)” Satipaṭṭhāna Sutta could have been like
Comparison of Satipaṭṭhāna Contents
7
What are the significant insights for understanding and practice resulting from
this workshop?
For Final Discussion
1
Satipaṭṭhāna SuttaStudy with Meditation
Workshop
● Comparison with Satipaṭṭhāna Mūla● Internal coherence of material● Comparison with other suttas
● Grand Conclusion
Summary & Conclusion
2
1) Many additional exercises in Pāli kāyānupassanā and dhammānupassanā
2) 1st part of Pāli refrain (contemplating internally, externally & both) is in the definition of Mūla
3) No vipassanā in refrain of Mūla
4) Vipassanā only in dhammānupassanā of Mūla
Comparison with Satipaṭṭhāna Mūla
3
Internal coherence of material
1) How to contemplate arising and vanishing of body parts and corpses?
2) Redundancy of refrain & causal investigation in dhammānupassanā
3) No hard and fast line drawn between concept and “ultimate reality”
4) For vipassanā contemplation, saṅkhāras are not restricted to form, citta and cetasika, but include anything that has the nature of arising and vanishing
4
Comparison with other suttas
1) Sati has a broad range of applications based on its root meaning: “awareness of a past object”
2) Sati thus covers: (a) remembering, (b) recollecting, (c) reminding, (d) looking back at an immediate past object
3) Sati is not paññā, but is a necessary condition for it, the groundwork for paññā
5
Comparison with other suttas
4) Sati brings the composed mind to be aware of an object that has just arisen so that paññā can discern its nature & conditionality
5) Pajānāti (=verb of paññā) ranges from just bare acknowledgement of an object to intellectual understanding of and profound insight into the true nature of sensory experience
6) According to Poṭṭhapāda Sutta (DN 9), preception (saññā) arises first, followed by knowledge (ñāṇa)
6
Comparison with other suttas
7) Clear knowing is to be applied to all 4 satipaṭṭhānas, not just bodily activities
8) In the Gradual Training templates, postures & clear knowing precede meditation proper &should not be included in kāyānupassanā
9) “Having subdued longing and dejection” is equivalent to sense restraint in the Gradual Training templates
What is the Gradual Training Template?
7
1. Virtuous in the moral precepts
2. Guarding the doors of the sense faculties
3. Moderation in eating
4. Devotion to wakefulness
5. Mindfulness and clear knowing
6. Resorting to seclusion
7. Abandoning the 5 hindrances
8. Developing the jhānas
The Gradual Training Template
Based on GaṇakaMoggallāna Sutta (MN 107)
8
Comparison with other suttas
10) According to Kāyagatāsati Sutta (MN 119), the 14 exercises in kāyānupassanā lead to samādhi
11) According to Janavasabha Sutta (DN 18) and Cūlavedalla Sutta (MN 44) the 4 satipaṭṭhānas lead to samādhi
12) Although “samatha” & “vipassanā” are not explicitly mentioned in MN 10, their features are there according to other suttas
9
Comparison with other suttas
13) According to Vibhaṅga Sutta (SN 47.40),
(a) the establishment of mindfulness = the definition
(b) the development of the establishment of mindfulness = contemplating the nature of arising, of vanishing & of both
(c) the way leading to the development of the establishment of mindfulness = Noble Eightfold Path
10
1) Practice of 4 satipaṭṭhānas supported by Factors 1-6 of N8P leads to Right Samādhi
2) Based on the samādhi attained, sati and saññā take the lead in contemplating the nature of arising, of vanishing & of both
3) This leads to experiential knowledge and vision of saṅkhāras as they had occurred
4) When such experiential insight reaches maturity, it develops into weariness and detachment, culminating in Liberation
Grand Conclusion