satipatthana workshop july 26-29, 2012

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

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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

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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

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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

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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


Ekāyana 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

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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.

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● 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

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“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”

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Definition in Mūla





● internally, externally, both internally & externally while

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● 31 body parts

definition

proclamation

refrain

body

abstract


12

Refrain in Mūla● Is mindful for the sake of

knowledge & vision that there is/are a body, feelings, mind, dhammas


13


● 31 body parts

mind

definition

feelings● 7 awakening factors● 5 hindrances

prediction

proclamation

refrain

refrain

body dhammas

abstract conclusion


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.

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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)


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)

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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;


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

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Satipaṭṭhāna SuttaStudy with Meditation

Workshop Part 1.1

● Preamble● Background & Structure of the Sutta

● Abstract & Definition● Breathing

● Postures & Clear Knowing

Summary & Conclusion

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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

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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

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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

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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

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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

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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)

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… 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

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… 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

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… 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

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… 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


Citta ManoMano Viññāṇa

Sentience

Rebirth Process

Coordinator of 5 senses

Aggregate

Sense Organ

Thinking

Personality


Based on Rune E. A. Johansson’s “Citta, Mano, Viññāṇa—a Psychosemantic Investigation”

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Workshop Part 1.2

● Body Parts, Elements & Corpses● Contemplation of Vedanā

● Contemplation of Citta


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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

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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

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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



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



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



Conditions for Prevention of Doubts

1. Being learned or knowledgeable

2. Clarification through questioning

3. Skilfullness in the Vinaya

4. Much faith/confidence



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


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


SN 46:57-61


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


SN 46:71-73


A bhikkhu develops the awakening factor of ... accompanied by the perception of

abandonment ... of dispassion ... of cessation


SN 46:74-76


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)

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Workshop Part 2.1

● Contemplation of Dhammas● 5 Hindrances● 5 Aggregates

● 6 Internal & External Sense-bases● Awakening Factors (1 – 4)


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

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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

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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)

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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.


5




● 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)


● with the rapture & pleasure born of composure (2nd)

He pervades his whole body

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● 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.


8




● 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


● 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


Satipaṭṭhāna Sutta

11




● 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.


”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.


”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

“

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... 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


Ekāyana 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


Ekāyana 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

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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

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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


definition

proclamationabstract


17

Definition in Mūla





● internally, externally, both internally & externally while

18


● 31 body parts

definition

proclamation

refrain

body

abstract


19

Refrain in Mūla● Is mindful for the sake of

knowledge & vision that there is/are a body, feelings, mind, dhammas


20


● 31 body parts

mind

definition

feelings● 7 awakening factors● 5 hindrances

prediction

proclamation

refrain

refrain

body dhammas

abstract conclusion


1


Workshop Part 2.2

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● Samādhi & Satipaṭṭhāna● 4 Noble Truths

● Comparison of Satipaṭṭhāna Contents


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”


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


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


Workshop

● Comparison with Satipaṭṭhāna Mūla● Internal coherence of material● Comparison with other suttas

● Grand 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


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


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


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


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

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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

satipatthana workshop july 26-29, 2012

Spiritual

body feelings

feelings mind

mind dhammas

satipahna sutta mn

body parts refrain11

bhikkhu sujtos

knowinglonging dejection

pli scripturesthird